Sermon Preached Several Times, Sermon 5 (1 of 3)

Sermon Preached Several Times · Sermon 5 (1 of 3)

p. 175THE IOY OF THE IVST: WITH THE SIGNES OF SVCH.

PSALME 97.11.

Light is ſowen for the Righteous; and Joy for the Ʋpright in Heart.

AN aaMuſica in luctu, importuna narratio.unſeaſonable diſcourſe, ſaithbbEccleſ. 22.6.Sir 22:6 Siracks Sonne, is as muſicke in mourning. And to ſome, peradventure, it will ſeeme ſomewhat unſeaſonable to treat ofccforeign. Sophocl. Ioy in times of Griefe; in ſuch a time eſpecially, when ſo much cauſe of ſorrow, that it may well ſeeme a ſinne not to be in ſome ſort**Amos 6.6.Amos 6:6 ſicke of it. And yet it will not (I hope) prove ſo unſeaſonable, if all be well weighed, to treat even in ſuch a time of ſuch Ioy, as Gods Spirit here ſpeaketh of. ForddMath. 9.12. foreign; Greg. Naz. ep. 66.Matt 9:12 when is Phyſicke more ſeaſonable than in time of ſickneſſe? Or when had Gods Children more need ofeeEſai. 40.1. & 50.4. & 61.1. Temporis officium eſt ſolatia dicere certi, dum dolor in curſu eſt. Ovid. de Pont. 4.11.Isa 40:1Isa 50:4Isa 61:1 cheering up, than when they are preſſed downe with the heavieſt croſſes and calamities? The very maine Scope and drift of the Pſalmiſt, who ever he was, in this Pſalme.

The Pſalme Pſalmeis**Partim foreign, partim foreign partly Propheticall, and partly Conſolatorie.

And may well bee divided into

Doctrine, Scope.and

Vſe.Matter.

Doctrine. The Doctrine delivered in theffVerſe. 1.-9. former Part of the Pſalme, is concerning Part 2 the Powerfull and Potent Kingdome of Chriſt: the Glory, Greatnes, Might, Majeſty, and ample extent whereof, Vſe. is in moſt Majeſticall manner, and with a ſtyle no leſſe ſtately deſcribed from Part 1 Doctrine. the firſt verſe to the tenth.

p. 176Part 2 The Vſe of the Doctrine is two-fold in the reſt of the Pſalme;

Vſes 2 Partly for Encouragement,

And partly for Comfort.

Vſe 1 Firſt for Encouragement, ggVerſ. 10.to incite the Godly to cleave cloſe unto God, and to depend wholly upon him, with aſſured expectation of ſafetie and deliverance from him, as being ſo Great, ſo Mightie, ſo Potent a Prince.

Vſe 2 Secondly, for Comfort, hhVerſ. 12.to cheere up their hearts that ſo doe, amids thoſe manifold croſſes and calamities that they may chance to be exerciſed here withall for a while.

Text.iiVerſ. 11.Betweene both which is this pithie and golden Sentence inſerted, inferred as a Corollary upon the former, prefixed as an Introduction unto the latter;Connexion. and ſo ſhaking hands, as it were, joyntly with either: Light is ſowen for the Righteous; and Ioy for the upright in heart.

Diviſion.Branches 3 In it we may conſider;

Branch 1 1 A Bleſsing or a Benefit, and that ſuch an one as all deſire,**Eccleſ. 11.7. foreign. Eurip. Iphig. Aul. —foreign. Ibid. foreign. Dion. Chryſ. orat. 3.Eccl 11:7 Light or Ioy: for they are both in ſubſtance the ſame: the one put for the other, askkEſter 8.16. Eſa. 50.10.Isa 50:10 elſewhere oft, in the former part; and the one of them expounded by the other in the latter part.

Branch 2 2 The Perſons to whom this Benefit belongeth, who may therefore lay claime to it, and juſtly hope for and expect it;ll1 Cor. 15.19.1 Cor 15:19 thoſe that ſeeme to ſhare leaſt in it, the Iuſt, or the Righteous; that is, as in the latter part of the Verſe it is expounded, all ſuch as are ſincere and upright in heart.

Branch 3 3. The Manner or Meaſure, how farre forth ſuch either doe or may partake in it for the preſent: It is ſowen for them: it is as yet but ſeed-time with them: ſome beginnings of it they have already, and the reſt they ſhall have; but their Harveſt is behinde yet, the maine Crop is yet to come.

Conſider. 3 We will firſt joyne the firſt and the ſecond together. For to ſpeake Conſider. 1 much of the firſt apart would be to ſmall purpoſe.

Conſider. 2 Then conſider ſomewhat of the third by it ſelfe:

Conſider. 3 And ſo paſſe on to, and conclude with the Illustration of the ſecond, ending there our Diſcourſe, where the Text it ſelfe endeth.

Conſider. 1 The maine Point then that in the firſt place offereth it ſelfe to us, Point 1 is this; that Branches 2 **Gaudium bonorum est. Aug. de Civit. Dei, l. 14. c. 8.Light or Ioy is the Iuſt mans Lot; And ““Niſi juſtus non gaudet. Senec. epiſt. 59.The Iuſt Mans Lot alone.

Ioy belongeth to the Righteous, and to the Righteous onelyonly: None but the Godly have good or juſt cauſe to rejoyce.

Branch 1 The Righteous have right to it.

Obſervation 1 For, for them it is prepared. There is **foreign. Greg. Naz. de bapt.Light and Ioy ſowen for Reaſon 1 them.

p. 177To them it is promiſed:mmPſal. 68.4.Ps 68:4 The Righteous ſhall bee glad and rejoyce Reaſon 2 before God; yea they ſhall exceedingly rejoyce: And,nnPſal 64.10.Ps 64:10 The Righteous ſhall bee glad in the Lord, and truſt in him: and all that bee upright in heart ſhall rejoyce.

To them it ſhall be performed:ooPſal. 126.5.Ps 126:5 They that ſow now in teares, ſhall Reaſon 3 reape in Ioy. ppEſa. 35.10.Isa 35:10The redeemed of the Lord ſhall turne unto Sion: and everlasting joy ſhall be upon their heads. Yea when the wicked ſhall mourne and howle, they ſhall ſing merrily.qqEſa. 65.13, 14.Isa 65:13Isa 65:14 My ſervants ſhall rejoyce, when you ſhall be abaſhed: my ſervants ſhall ſing for joy of heart, when you ſhall crie out for anguiſh of heart, and ſhall howle againe for vexation of ſpirit.

To them it is in part made good for the preſent.ſſPſal. 30.11. & 32.7.Ps 30:11Ps 32:7 There is a ſnare, Reaſon 4 or a cord, ſaith Salomon, rrProv. 29.6.Prov 29:6in the ſinne of the wicked to ſtrangle their joy with: but the righteous ſing and are merry. And,ſſPſal. 30.11. & 32.7.Ps 30:11Ps 32:7 Thou haſt turned my mourning into dancing, ſaith David, thou haſt looſed my ſackcloth, and girt me with gladneſſe.

Unto it they are exhorted. Rejoyce in the Lord, ſaith the Pſalmiſt, Reaſon 5 yee righteous, asttPſal. 33.1.Ps 33:1 elſe-where, ſo**Verſ. 12. in the very next words to my Text. And,uuPſal. 32.11.Ps 32:11 Be glad in the Lord, and rejoyce, ye righteous: and ſhout for joy, all ye that are upright of heart. AndxxPhilip. 3.1.Phil 3:1 Finally, ſaith the Apoſtle, brethren rejoyce in the Lord: And,yy1 Theſſ. 5.17.1 Thess 5:17 Rejoyce evermore: And again,zzPhil. 4.4.Phil 4:4 Rejoyce in the Lord alwayes: and yet againe, I ſay, Rejoyce. Nor would the Holy Ghoſt thus incite to it, if there were not good ground for it.

Now the Godly have a twofold cauſe to rejoyce: Grounds 2

aaEt res plena gaudio & ſpes. Gaudium in re; gaudium in ſpe. Gaudium de poſſeſſione, gaudium de promiſſione Gaudium de praeſenti exhibitione; gaudiū de futura expectatione. Bern. de temp. 15In regard of what they have; and in regard of what they hope for:

In regard of the preſent grace and favour of God:

And in regard of their hope of future glory with God:

They are in preſent poſſeſſion of the one; they live in expectation of the other.

Ground 1 Firſt, for the preſent: they arebbRom. 5.9.Rom 5:9 freed from Gods wrath: they areccRom. 5.10.Rom 5:10 reconciled unto God; they areddRom. 5.1.Rom 5:1 at one againe with him; yea they Branches 2 areeeEpheſ. 1.6.Eph 1:6 in ſpeciall grace and favour with him.

Firſt, they are freed from Gods wrath. Which the more heavy and dreadfull it is, the greater joy it muſt needs be for a man to be freed from it, that was before obnoxious, as wee are all naturally unto it. Branch 1 ffProv. 20.2. & 19.12.Prov 20:2Prov 19:12The wrath of a King, ſaith Salomon, is as the roaring of a Lion: (ggAmos 3 8.Amos 3:8 who when he roareth, who trembleth not?) andhhProv. 16.14.Prov 16:14 as the meſſengers of death. And what is the wrath then ofii1 Tim. 6.15. Apoc. 19.16.1 Tim 6:15Rev 19:16 the King of Kings, the ſoveraigne Lord, not of mens bodies onelyonly, but of their ſoules too, able askkGeneſ. 2.7.Gen 2:7 hee made both, ſollIam. 4.12. Matth. 10.28.Jas 4:12Matt 10:28 to destroy both in Hell fire, mmEſa. 66.24.Isa 66:24where the worme never dieth, and the fire never decayeth, andnnApoc. 14.10, 11. Vbi mors ſine morte, finit ſine ſine, defectus ſine defectu: quia & mors ſemper vivit, & finis ſemper incipit, & defectus deficere neſcit. Greg. mor. l. 9. c. 47.Rev 14:10Rev 14:11 the torment conſequently is never at an end? Now what greater joy can there be to a poore Priſoner, a condemned perſon, that lieth in hourely expectation of being drawne forth to execution, That through daily feare of death, ooHeb. 2.15. 1 Cor. 15.31. Quotidiè moritur, mortem qui aſſiduè pavet. Perit ante vulnus pavore, cui ſpiritum rapuit timor. Sen. Herc. fur. 4. Si quod ab homine timetur malum, eo perinde dum expectatur quaſt veniſſet urgetur: & quicquid ne patiatur time…, jam metu patitur. Sen. ep. 74.Heb 2:151 Cor 15:31dieth daily before he die, andppMorte mori potiùs quam vitam ducere mortis. Morſque minus poenae quàm mora (quàm metus) mortis habet. Maximin. eleg. 1. Quid enim hujus vivere est, niſi diu mori? Sen. epiſt. 101. leadeth by meanes thereof an anxious p. 178life, little better, if notqqInſidias ſemel ſubire ſatius est quàm cavere ſemper. Iul. Caeſar. Sueto…. c. 86. Incidi ſemel est ſatius qu…m ſemper premi. Nemo tam timidus est, ut malit ſemper pendere quam ſemel cadere. Sen. epiſt. 22. Gravius est aliquem ſpem mortis expectare, quàm tormentum in cru…el…a ſuſtinere. Caſſiod. epiſt. var. 7.6. more bitter, than death; What greater Ioy, I ſay, can there be to ſuch an one, than to have tidings brought him that his Pardon is procured? We read in our owne Chronicles, ofrrVicount Liſle in Hen. 8. Franciſe Landav in Annal. l. 1. & Holinſh. in Hen. 8. an. 34. ſome who have beene ſo ſurcharged and tranſported with joy thereupon, that they have even ſurfetted of it, (as perſons that have beene long famiſhed, feeding over-greedily upon good victuals, when they come at firſt againe to them) and have died with it: Their joy hath beene more than they were ableſſQuomodo de Tantalo Pindar. Olymp. 1. foreign. to digeſt. And what greater joy then can there be to a poore diſtreſſed ſoule, eſpecially having lien ſome ſpace of time under the heavie apprehenſion of Gods wrath, and ſo having had ſome kinde of**Quomodo Bern. ad illud Pſal. 55.15. Deſcendant in infernum viventes. Deſcendant viventes, ut non deſcendant morientes. Ad fratr. de mont. Dei. Sed & Anſelm. in deplor. & Gerſ. ſuper Magnif 9.Ps 55:15 Hell here out of Hell; than to havettEpheſ. 1.17.Eph 1:17 the pardon of his ſinnes ſealed unto him by God, to haveuu2 Corin. 5.19, 20. Luke 24.47. Act. 13.38.2 Cor 5:192 Cor 5:20Luke 24:47Acts 13:38 tidings hereof brought him by the miniſtery of Gods Word, and ſome““1 Corin. 2.12.1 Cor 2:12 aſſurance of it given him by the teſtimony of Gods Spirit? To which purpoſe David having upon his owne experience both of the one eſtate and the other, pronounced them to be in a moſt happy andxxPſal. 32.1.Ps 32:1 bleſſed eſtate, that have their iniquities forgiven, and are caſed of their ſinnes; concludeth his diſcourſe with an incitement of all ſuch toyyPſal. 32.11.Ps 32:11 Ioy and to great Ioy; as none having better or greater cauſe than ſuchzzAct. 2.38, 41, 46. & 16.31, 34.Acts 2:38Acts 2:41Acts 2:46Acts 16:31Acts 16:34 to rejoyce.

Branch 2 It is matter of much Ioy then for a man to be freed from Gods wrath. But the Godly are not ſo onelyonly. They are not freed from Gods wrath alone, but they are received into ſpeciall grace and favour with God. And ifaaProv. 19.12.Prov 19:12 the favour of a King, bbPſal. 146.3, 4. Eſa. 2.22.Ps 146:3Ps 146:4Isa 2:22a mortall man, whoſe breath is in his noſtrills, bee (it is Salomons compariſon) as the dew upon the graſſe, or the green herbs, that refreſheth and cheereth, and maketh all to thrive: What a benefit is it then to be in favour withccPſal. 30.5.Ps 30:5 God, in whoſe favour there is life? yeaddPſal. 63.3.Ps 63:3 whoſe favour is better than life? Since the Godly therefore areeePſal. 5.12. & 32.10. & 103.4.Ps 5:12Ps 32:10Ps 103:4 girt about, as the Pſalmiſt ſpeaketh, with Gods favour, they may well beffPſal. 30.11.Ps 30:11 girt about with Ioy. And the aſſurance of it alone being better than life, may well ſerve ſufficiently to cheere up their hearts even amids thoſe afflictions that areggEccleſ. 7.26.Eccl 7:26 more bitter than death.

Ground 2 Secondly, the righteous have juſt cauſe to rejoyce, as in regard of what they have, ſo in regard of what they hope for and expect. * Rejoyce in hope, ſaith the Apoſtle: a ſecond Ground of their Ioy. For they live in hope and expectation ofhhRom. 12.12.Rom 12:12 hhIam. 1.12.Jas 1:12a Crowne, ofiiLuk. 12 32.Luke 12:32 a Kingdome; ofkk1 Cor. 9.25.1 Cor 9:25 an incorruptible Crowne, ofll1 Pet. 1.4. Apoc. 15.22. Luke 1.33.1 Pet 1:4Rev 15:22Luke 1:33 an everlasting Kingdome: of a moſt happy, a moſt bliſſefull, a moſt bleſſed eſtate.mmforeign. Antiph. de chorent. Spes dulciſſima oblectamenta. Sen. epiſt. 23. Hope, we ſay, is the very Heart of the Soule, and the very Life of a Mans Life. It is that that putteth Spirit into our Spirits, and maketh our Life to be Life. nnforeign. Miſerrimum est timere, cùm ſperes nihil. Sen. Troad. 3. Itaque poſtquam adempta ſpes est, laſſus cura confectus animus ſtupet. Ter. And. 2.1.An hopeleſſe Life, is an heartleſſe Life: And hee is a moſt forlorne man that hath no Hopes. ooforeign. Electra apud Nonnum Dionyſ. l. 7. foreign. Theophyl. ep. 24. foreign. Greg. Naz. propauper. Sola ſpes hominem in miſeriis conſolari ſolet. Cic. in Catil. 4. Vide Ovidium de Ponto 1.7.It is that that is wont to ſupport mens Soules, and not to p. 179ſtay them onelyonly from fainting, but to cheere up their hearts, and to fill them with joy, amids many ſore croſſes and occaſions of much griefe. And if worldly hopes can doe ſo much, being ſo vaine, ſoppSpes incerti boni nemen est. Sen. epiſt. 10. Fallitur augurio ſpes bona ſaepe ſuo. Ovid. epiſt. 16. Multa quidem praeter ſpem ſci… multus bona eveniſſe. At ego etiam qui ſperaverint ſpem decepiſſe multos. Plaut. Rud. 2.3. uncertaine: How much more may a Chriſtian mans hopes, (for there isqqRom. 8.24. Heb. 11.1.Rom 8:24Heb 11:1 no man that liveth more by hope than hee; nor hath any man better, or greater, or ſurer hopes than he hath:) being ſo great that he cannot poſſibly hope for ſo much, but he ſhall receive much more; and he ſhall finde, when he commeth to it, as the Queene ofrr1 King. 10.6, 7.1 Kgs 10:61 Kgs 10:7 Saba told Solomon, ſſEpheſ. 3.20. Eſa 64.4. 1 Cor. 3.9.Eph 3:20Isa 64:41 Cor 3:9that the one halfe was not told him: ſo certain, that he is as ſure of what he hopeth for, as if already he had it; (for thisttRom. 5.5. Spes non confundit. Spes in terrenis incertinomen boni: Spes in divinis nomen eſt certiſſimi. Heb. 11.1.Rom 5:5Heb 11:1 hope never faileth: anduuRom. 8.30. Quia jam fecit quae futura ſunt. Aug decorrept. & grat. c. 9.Rom 8:30 thoſe that God hath justified, thoſe he hath glorified; they are as ſure to be glorified, as if already they were.) How much more, I ſay, may**foreign. Greg. Naz. in Iulian. 1. Spes inconcuſſa. theſe hopes of the godly, being ſo good, ſo great, ſo ſure, ſo certaine, fill their hearts with joy amids all occaſions of griefe?xxLuke 10.20.Luke 10:20 Rejoyce, ſaith our Saviour, your names are written in Heaven. AndyyMatth. 5.11, 12.Matt 5:11Matt 5:12 when men perſecute you, and put out your names, and revile you, and ſpeake all the evill that may bee of you; even then rejoyce yee, and be glad; for great is your reward in Heaven. And,zzRom. 5.1, 2, 3.Rom 5:1Rom 5:2Rom 5:3 Being justified by faith, ſaith the Apoſtle, we are at peace with God, and we rejoyce in hope of the glory of God: yea we rejoyce in tribulations. And, wherein (that is, in the hope whereof) yee greatly rejoyce, ſaith S. Peter, though for a ſeaſon yee bee in heavineſſe by meanes of manifold afflictions.

So that if either the enjoyment of Gods preſent favour, Concluſion.or the aſſurance of future glory, may either of them alone ſeverally, and much more both of them joyntly, well and ſufficiently countervaile and over-weigh all matter of griefe whatſoever; then it is apparent that the godly being preſently poſſeſſed of the one, and as ſure to have, as if they were already poſſeſſed of it, the other, can never want, if they could ſee it, much matter of joy.

aaPſal. 149.5. Gaudeant ſancti.Ps 149:5Let the Saints therefore rejoyce, ſaith the Pſalmiſt. But,bbHoſh. 10.1. Etiamſi laeta tibi obveniant omnia, non eſt tamen quod laeteris. Riber. ibid. Rejoyce Branch 2 not thou Iſrael, ſaith the Prophet Hoſhe, ſo long as thou goeſt a whoring Obſervation 2 from thy God. The Godly may well joy, but **Non poteſt gaudere niſi fortis, juſtus, & temperans. Senec. epiſt. 59. Stulti ac mali non gaudent. Ibid.The wicked can have no true joy; the ungodly have no cauſe at all to rejoyce.

Firſt, the wicked can have no true Ioy, becauſe they have not Reaſon 1 Gods Spirit. For trueccGal. 5.22.Gal 5:22 Ioy is a fruit and an effect of the Spirit. Now where the root is not, the fruit cannot be:ddPoteſt eſſe radix ſine ſtipite, ſtipes ſine fructu: ſed nec ſtipes nec fructus ſine radice. there may be a root without a ſtocke, as wheneeIob 14.7, 8. Dan. 4.14, 15.Job 14:7Job 14:8Dan 4:14Dan 4:15 a tree is hewen downe, or a buſh cut up; and a ſtocke without leafe or fruit, as in winter time; but neither fruit nor ſtocke where the root is not. But wicked menffIude 19.Jude 1:19 have not the Spirit. AsggRom. 8.9.Rom 8:9 they are none of Chriſts that have it not; ſo none have it that are not Chriſts. And wanting the root therefore, they cannot have the fruit, which ſpringing from it, cannot poſſibly be without it. Forhhforeign. Ariſtot. analyt. poſt. l. 2. c. 11. & rhet. l. 2. c. 22. how can an effect be without the cauſe of it?

p. 180Reaſon 2 Secondly,iiforeign. Sept. Eſa. 57.21. Gaudere non est impiis. Aug. de Civit. l. 14. cap. 8. & in Pſal. 96.Isa 57:21Ps 96 there is no joy to the wicked; becauſe there iskkNon est pax impiis. Eſa. 48.22.Isa 48:22 no peace to the wicked. For there can be no true Joy, where there is no inward peace; (llRom. 14.17.Rom 14:17 Righteouſneſſe, and Peace, and Ioy in the Holy Ghoſt: and,mmRom. 15.13.Rom 15:13 The God of Hope fill you with all Ioy and Peace: and,nnGalat. 5.22.Gal 5:22 The fruit of the Spirit is Ioy and Peace, ſaith the Apoſtle) no ſound and ſolid joy, where there is nothing but diſquiet and diſtraction, nothing but terrour and horrour, nothing but apprehenſion and expectation of wrath. ButooIob 15.20 21.Job 15:20 the wicked man, ſaith Iob, is like a woman that is alwayes in travell; there is a noiſe of feare ever in his eare. ppEſa. 57.20, 21. Nihil ſtultitia pacatum habet. Tam ſuperne illi metus est quàm infra: ad utrumque trepidat latus. Sequuntur pericula & occurrunt. Ad omnia pav…da, imparata est: & ipſis terret…r auxiliis. Sen. ep. 92.Isa 57:20Isa 57:21They are as the raging Sea that casteth up mire and dirt, ſaith the Prophet Eſay: There is no peace, ſaith my God, to the wicked. A ſeemingqqPax infida, pax incerta. Vti de Romana cum Samnitibus tranſactione. Liv. hiſt. l. 9. uncertaine peace they may have; but they are never ſafe, no where ſure, ſeeme they never ſo ſecure.rrNoli huic tranquillitati conſidere. Momento temporis mare evertitur; & eadem die ubi luſerunt, ſorbentur navigia. Senec. epiſt. 4. It is but, ſaith the Heathen man, like the calmeneſſe of the Sea, that ſeemeth ſometimes ſo ſmooth that men may play upon it at pleaſure, but if there ariſe but ſome ſudden flaw or guſt of wind, as there doth oft in an inſtant, all is turned topſie turvie, and where men were pleaſantly ſporting themſelves a little before, there whole ſhips are now ſwallowed up. The wicked therefore having no ſound or ſure peace, they can have no ſerious or ſetled Joy.

Reaſon 3 Thirdly, Light and Ioy are put the one for the other.ſſEſter 8.16. The Iewes had Gladneſſe, and Light, and Ioy, ſaith the Story. And there can bee no Ioy, where is no Light. ttTobit. 5. vulg. edit. foreign. Dion. Chryſ. orat. 4. Nec fruſtra praedicant mentes hominum nitere liquido die, coacta n…be flacceſcere. Symmach. epiſt. 31.Tob 5What Ioy can I have, ſaith blinde Tobie, when I ſit in darkneſſe, and doe not ſee the Light of Heaven? Now the Godly indeed as they are calleduuEpheſ. 5.8.Eph 5:8 Light, andxxLuke 16.8. Iohn 12 36. 1 Theſſ. 5.5.Luke 16:8John 12:361 Thess 5:5 Children of Light; ſo they are ſaidyy1 Theſſ. 5.4. 1 Iohn 2.9.1 Thess 5:41 John 2:9 to be and zz1 Iohn 2.10.1 John 2:10abide in the Light, andaaIohn 12 35. 1 Iohn 1.7.John 12:351 John 1:7 to walke in the Light, evenbbPſal 89.15.Ps 89:15 in the Light of Gods countenance. But all wicked ones as they are calledccEpheſ. 5.8.Eph 5:8 Darkneſſe, and thedd1 Theſſ. 5.5.1 Thess 5:5 Children of darkneſſe; the prince they ſerve is calledeeEpheſ 6.12.Eph 6:12 the Prince of darkneſſe, and the State that they live inffColoſſ. 1.13.Col 1:13 a kingdome of darkneſſe; ſo they are ſaidgg1 Iohn 1.6. & 2.11.1 John 1:61 John 2:11 to walke in the darke, hh1 Iohn 2.9.1 John 2:9to be and ii1 Iohn 2.11.1 John 2:11abide in the darke, kkEſa. 9.2. Luke 1.79.Isa 9:2Luke 1:79to ſit in darkneſſe and in a deadly ſhade. Nor is there hope of ever altering or mending this their eſtate, unleſſe they alter and amend themſelves. ForllIude 13. Iob 10.21, 22.Jude 1:13Job 10:21Job 10:22 the blackneſſe of darkneſſe, (or darkneſſe as blacke as pitch, darkneſſe more palpable than thatmmExod 10.22, 23.Exod 10:22Exod 10:23 of Aegypt was) is reſerved and laid up for them (not for a few dayes, but) for ever. As theynnEſa. 9.2.Isa 9:2 walke in darkneſſe, ſo they walke unto darkneſſe, ooSunt enim modò in tenebris exteris, unde correctio desperanda non est; quam ſi contempſerint, ibunt in tenebras exteriores ubi correctionis locus non erit. Auguſt epiſt. 120. cap. 22. Ab iſtis exteris tenebris in exteriores mittentur, qui ex iſtis exteris non ad interiora convertuntur. Ibid. cap. 36. In tenebras ex tenebris infoeliciter excluſi infoelitius includendi. Ide… homil. 16.from ſpirituall darkneſſe that holdeth them here for a time, to thatppMatth. 8.12.Matt 8:12 utter, that eternallqqIgnis gehennae lucebit miſeris ad miſeriae augmentum, ut videant unde doleant; ſed non luce…i… ad conſolationem…t videant unde gaudeant. Greg. mor. l. 9. c. 49. Iſidor. de ſum. bon. lib. 1. cap. 31. & Ludoif. vit. Chriſt. lib. 2. cap. 88. darkneſſe, wherein is nothing but weeping and gnaſhing of teeth; which when they are once entred into, they ſhall never get out of againe. And ſeeing then that there can be no joy without light: there can be no true joy to any wicked man wanting true light.

p. 181Vſe 1 Now this firſt may ſerve to confute and controule the prepoſterous and erroneous conceit of worldly men, that thinke to finde Ioy where it is not to bee had; thinke there is no Ioy where it is alone to be had.

Errour 1 1. That thinke to finde and attaine true Joy without Faith, the feare of God, repentance of ſinne, righteouſneſſe, and reconcilement to God, in the outward things of this world, or in ſinfull delights. But alas, they deceive and delude themſelves, embracing with Ixion rrforeign. Videndus Euſtath. ad Iliad. foreign. Lucian in Deor. dialog. & Serv. ad Aen. 6.a cloud in ſtead of Iuno, andſſforeign. Eurip. Helen. foreign. Lycophr. Caſſand. i. foreign. Vt ex Steſichoro Tzetzes. a figment in ſtead of Helen, with Paris, ttforeign. Lycophron ex Sophoclis Antigonc, quod…s de uxore mala extulit. Oblectamenta fallacia: falſa gaudia. Ex Virgil. Aencid. 4. Sen. ep. 59. —& mala mentis Gaudia. Ex eodem Aug. de civit. l. 14. c. 8. Impropriè locutus, cùm nullum gaudium malum ſit. Sen. ibid.a counterfeit ſhadow of mirth in ſtead of true Ioy.

For what ſound or inward joy can from outward things accrue? Reaſon 1 It isuuQuodcunque invectitium gaudium est, fundamento caret. Senec. epiſt. 23. Fragilibus innititur, qui adventitio laetus est: exibit gaudium, quod intravit. Ibid 98. a groundleſſe Ioy that commeth from them; ſuch as may like a little counterfeit complexion, alter the looke and ſmooth the face outwardly, but never throughly fill, or truly cheere up the ſoule inwardly. The ground of all true and ſound joy muſt come from within, it muſt have his rooting in the ſoule; elſe it is butxxforeign. Greg. Naz. in Iulian. 1. as weeds that grow on the top of the water, that float aloft, but can take no ſure hold, becauſe they never come at, nor doe ſpring up from the bottome. Caſt as many clothes as you will upon a dead corps, you ſhall never be able to put any naturall heat into it. No,yyforeign. Plut. de Virt. & Vit. the garments that we weare muſt receive heat from the body before they can returne any warmth againe unto it. And there muſt bee matter of joy and comfort from within, ere any ſound joy or comfort can accrue from any thing without.

Reaſon 2 Againe, what ſound joy or comfort can any man have, ſo long as he is forth of Gods favour? For no creature can comfort, where he diſcomforteth.**Rom. 8.31.Rom 8:31 If God be for us, ſaith the Apoſtle, who can be againſt us? But**Si contra nos, quis pro nobis. Petr. Cell. ep. 112. if God bee ſet againſt us, who can be for us? What joy could Haman have of the favour of his fellow-Courtiers, whenaaEſter 7.6, 7. King Aſſuerus frowned upon him? He might well have ſaid then, as he had formerly ſaid in another caſe,bbEſter 5.13. All nothing availeth me, as long as Aſſuerus frowneth on mee. Or what comfort found Baltaſar in the furniture of his Table, the honour of his Princes, the ſtate of his Palace, or the multitude of his Provinces, when the finger of God writ him his deſtinie on the wall,““Dan. 5.5, 6.Dan 5:5Dan 5:6 which he feared ſo much before he heard what it was? What ſound joy can there be to a malefactor condemned to die a moſt cruell death, and to ſuffer ſo much torture before he die, thatccIob 3.20, 21. Morſque minus poenae quàm mora mortis habet. Maximin. eleg. 1. Caius non temerè in quenquam, niſi crebris & minutis ictibus animadverti paſſus est, perpetuo notoque jam praecepto, ita fieri ut ſe mori ſentiat: qui & mortem depoſcenti, Nondum, inquit, tecum in gratiam redii. Sueton. cap. 30. Hinc Oedi…us Senec. Theb. 1. O…nitte poenas languidas longae morae, Funus meum ne extende; qui cogit mori Nolentem, in aequo est, quique properantem impedit. Occidere est, vetare cupientem mori. Non tamen in aequo eſt, alterum gravius reor. Mal… imperari, quam eripi mortem mihi.Job 3:20Job 3:21 the delay of death ſhall be worſe, and more intolerable than death, though he revell and ſwagger in the priſon, and p. 182ſtrive to paſſe away the time with his companions, as merrily as hee may, while the halter, that he muſt die by, hangeth over his head?ddforeign. Plut. de ſera vind. It is the ſtate of every wicked one. He is, while he ſo continueth, but a damned wretch, a condemned perſon; (eeIohn 3.18. Quotidiè damnatur, qui ſemper timet. P. Syr.John 3:18 Hee that beleeveth not, ſaith our Saviour, is condemned already:)ffforeign. Plut. de ſer. vind. Mundus hic malis carcer est, Merita carcerem faciunt. In uno eodemque habitaculo alteri domus eſt, alteri carcer eſt, dum ille cuſtodit, ille custoditur: alleri domum fecit. libertas, alteri carcerem ſervitus. Aug. in Pſal. 141.Ps 141 He is in this World, as in Gods Priſon, whence there can be no eſcape: hee is there faſt underggCarcere includitur; reatu ligatur: carcer ejus cor ejus eſt. Aug. homil. 40. Nihil eſt miſerius quàm animus hominis conſcius. Plaut. Mostell. 3. 1. the chaines of a guiltie conſcience, ready to pinch and gall him, if they bee but a little ſtreitned: howſoever therefore hee riot and revell here, and ſtrive to paſſe over pleaſantly the time of his reſtraint, having by his Jailors leave and permiſſion, the liberty of ſome part of this his priſon; yet he can never be truly joyfull, never heartily merry, ſo long as he remaineth ſo: His mirth it is not heartie, it is but ſtrained, or it is but a meere deluſion, a fooles paradiſe at the moſt. There can be no cauſe in the world therefore of rejoycing to any man, till he be reconciled unto God. Becauſe though a man had all the world, yet could all the world doe him no good,hhAnne magis ſiculi gemuerunt aera tyranni? Aut magis duratis pendens laquedribus enſis Purpureas ſubter cervices torruit, Imus Imus praecipites, quam ſi ſibi dicat, & intus Palleat. infoelix, quod proxima neſciat uxor. Perſ. ſat. 3. Alluſit ad Damoclis historiam, cui ea ratione Dionyſius confirmavit, Nihil eſſe ei beatum, cui ſemper aliquis terror impendat. Cic. Tuſcul. l. 5. ſo long as the heavy wrath of God hangeth over his head, as the ſword did ſometime over the head of the Tyrants flatterer, ready every houre to ſeize on him, and Hell-mouth gapeth under him, readie as ſoone to receive him. He may out of ignorance of his owne eſtate, ſlumber a while in ſecuritie, or apply himſelfe to ſome flaſhie pleaſures; but if he ſaw his owne eſtate, if hee knew his owne plight, hee would rather**Iam. 5.1, 2.Jas 5:1Jas 5:2 houle and weepe every houre all his life long.

Error 2 A ſecond conceit of worldly men, is, that they thinke there is no joy there, where it is onelyonly to be had: There is no joy, they thinke, to bee found in the good waies of God. It is the conceit of many, and it keepeth many backe from looking that way, that if a man ſet foot once into Gods waies, all his joy is inſtantly daſhed and loſt, all his mirth is marred, he muſt never looke to live merry houre after: Whereas indeed it is cleane contrary.llforeign. Philo de malorum inſid. Sola virtus praeſtat gaudium perpetuum, ſecurum. Sen ep. 27. There is no true joy but there; no ſound mirth to be found in any thing elſe-where. Thou ſhalt never be truly merry, till thou beeſt truly godly, till thou art become ſincerely religious.kkGaudium proprium honorum & piorum est. Aug de civit, Dei, 14. c. 8. True Ioy is proper and peculiar to the godly alone. It is**Galat. 5 22.Gal 5:22 a fruit of Gods Spirit; which they alone have: it is““Rom. 14.17.Rom 14:17 a branch of Christs Kingdome, which they onelyonly belong to. As the Heathen man ſaith, that**Amabit ſapiens; cupient caeteri. Aſram. Solus ſapiens ſcit amare. Sen. epiſt. 81. Gaudebit ſanctus; caeteri laſcivient, vel gestiunt, ut Aug. de ſerm. in mont. l. 1. Gaudium niſi ſapienti non contingit. Sen. ep. 59. A wiſe man onelyonly loveth, others but dally and luſt onelyonly: ſo others may revell, the godly onelyonly rejoyce. Chriſtianitie and Pietie dothllExistimas me nunc detrabere tibi multas voluptates. Imò contra. Noli tibi unquam deeſſe letitiam. Volo illam tibi dominaſci: naſcitur, ſi modò intra leipſum ſit. In veri gaudii poſſeſſione eſſe te volo, quod nunquam deficiat, Ad ſolidum conor perducere, quod introrſus plus pateat. Sen. ep. 23. Major eſt ſuavitas mentis quàm ventris. Aug. de verb. Dom. 27. not call men away from joy; but it inviteth them to true joy, to ſound joy, to inceſſant and everlaſting rejoycing. It dothmmIſaacum, i. gaudium jugulandum tibi formidas? ſecurus esto. Non Iſaak, ſed aries mactabitur: non peribit tibi laetitia, ſed contumacia, cujus utique cornua vepribus haerent, & ſinc punctionibus anxietatis eſſe non poteſt. Bern. de bon. deſcr. not quell and kill, or quench our mirth; it doth p. 183onelyonly correct and qualifie it, that it may be ſuch as it ſhould be, and ſuch as is behovefull for us for it to bee.nnSapiens laetitia fruitur maxima, continua, ſua. Sen. epiſt. 72. The Chriſtian man may live as merrily as any man in the world may: yea his life may well be the merrieſt of any mans under the Sunne. Since thatooPſal. 36.9. Hunc ita fundatum neceſſe eſt ſequatur hilaritas continua, laetitia alta atque ex alto veniens. Senec. de beat. c. 4.Ps 36:9 he draweth his mirth from the Well-head, where there is Ioy and Pleaſure Gods plentie; where there isppSatietas gaudiorum an …eniſſimorum. Pſal. 16.11.Ps 16:11 Fulneſſe of moſt delightfull Ioyes, andqqTorrens delitiarum. Pſal. 36.8.Ps 36:8 Streams of pleaſures that flow for ever. For to omit that Godlineſſe doth not …ebar or reſtraine a man of the uſe of any honeſt and lawfull naturall delight; much leſſe deprive him of all comfort andaaHaec quoque fortuit… tunc delectant, cùm …lla ratio temperavit & miſcuit Sen. ep. 72. delight in the uſe of them. A Chriſtian man hath a good right unto, and a juſt intereſt in all things procured for him by Chriſt, and in him againe reſtored to him, (though by his firſt Parents default forfeited) and among other things alſo even to the comforts and delights of this life. For all things bb1 Cor. 3.22, 23. foreign. Antiſth. & Zeno apud Edert. Vnus est ſapiens, cujus omnia ſunt. Sen. de benef. l. 7. c. 3. foreign. Post Diogenem Clemens Alex. in protrept.1 Cor 3:221 Cor 3:23ſaith the Apoſtle, as well things preſent, as things to come, and even this world too, (and ſuch honeſt joyes and delights conſequently as it is able to afford) are yours, becauſe you are Chriſts, who isccHebr. 1.2,Heb 1:2 the Heire of all things, andddApoc. 21.7.Rev 21:7 you in him, beingeeRom. 8.17.Rom 8:17 Coheires with him; and he Gods. Though his joy depend not upon them, as the worldly mans doth, yetff1 Cor. 7.30, 31. Deut. 12.21, 22 & 14.23, 26. Neh. 8.10, 11, 12. Zech. 3.10.1 Cor 7:301 Cor 7:31Deut 12:21Deut 12:22Deut 14:23Deut 14:26Neh 8:10Neh 8:11Neh 8:12Zech 3:10 he is not debarred of them, and of the free and comfortable uſe of them: whichggGen. 30.27, 30. & 39.5. Deus multa malis tribuit. Sed ea bonis paraverat. Contingunt autem & malis, quia ſeparari non poſſunt. Non poſſent certis contingere, niſi & caeteris donarentur. Sen. de beneſ. lib. 4. cap. 28.Gen 30:27Gen 30:30Gen 39:5 for his ſake many times even the wicked worldly ones have more plentie of, than otherwiſe they ſhould have had.hhNon ſequitur, ut cui mens ſapit, ei palatum non ſapiat. Cic. de fin. l. 1. Senſum enim hominis nulla exuit virtus. Sen. ep. 85. Nor doth it follow, ſaith the Heathen man, that a wiſe mans palat ſhould finde no reliſh in his meat, becauſeiiIob 12.11. & 34.3. foreign. Greg. Naz. ad Eunom.Job 12:11Job 34:3 his minde findeth more reliſh in ſome other better matters: or that a Chriſtian man ſhould not findekkPſalm. 66.13.Ps 66:13 much delight and comfort even in theſe outward things, becauſellPſalm. 4.7.Ps 4:7 hee hath other and better matter of joy and comfort within. He could not bee ſommGen. 32.10 & 48.15. Deut. 32.13, 14.Gen 32:10Gen 48:15Deut 32:13Deut 32:14 heartily thankfull to God for them, if hee found not much comfort, delight, releefe and refreſhing in them. Yeannforeign. Plut. de virt. & vit. no man may eat his meat with more delight, or uſe his honeſt recreations and diſports with more comfort, or have more joy of his worldly wealth and eſtate, than the Godly man may: worldly men have theſe things but as theeves ſtollen goods, that they make merry with in hugger mugger; or as a man that hath robbed the kings Exchequer, and by that means enriched himſelfe. Whereas the godly man hath themooGeneſ. 32.10. Pſal. 65.9, 10, 11, 12. Zech. 9.17.Gen 32:10Ps 65:9Ps 65:10Ps 65:11Ps 65:12Zech 9:17 as favours beſtowed on him by God, as effects and fruits of his love, which maketh them the more comfortable by much to him, and doth exceedingly improve his joy and delight in them: ſinceppNon tam dono laeta est, quam abs te datum; (non tam munere quàm abs te miſſum;) id verò triumphat ſeriò. Ter. Eun. 3.11. At illa quanto gratiora ſunt, quantoque in partem interiorem animi nunquam exitura deſcendunt, cùm delectant cogitantem magis à quo, quàm quid acceperis. Sen. de ben. l. 1. c. 15. it is the Giver oft that joyeth a man more than the gift: and a ſmall matter beſtowed on a man out of grace and favour by his Soveraigne, doth more rejoyce him, than a far greater gotten from him by ſtealth. And as for ſuch filthy and beaſtly delights, ſuch inordinate and brutiſh luſts, asqqNon est vera jucunditas quae ſecundùm ſeculum jucunditas est. Auguſt. in Pſal. 96. Virg. cùm mala mentis Gaudia dixit, impropriè loeutus, ſignificavit homines ſuo malo laetos. Sen. ep. 59.Ps 96 have indeed no ſound pleaſure in them, no more than is found in the ſcratching of ſome unſound or evill-affected part when it itcheth; p. 184andrrDimitte iſtat voluptates turbidas, magno luendas: non venturae tantum, ſed praeteritae nocent. Quemadmodum ſcelera etiam ſi non ſint deprehenſa cùm fierent, ſolicitudo non cum ipſis abit: ita improbarum voluptatum etiam poſt ipſas poenitentia eſt. Non ſunt ſolidae, non ſunt fideles: etiamſi non nocent, fugiunt. Sen. ep. 27. Oblectamenta fallacia & brevia; ebrietatis inſtar, quae unius horae hilarem inſaniam longi temporis taedio penſat. Idem ep. 59. Adeò haec gaudia non ſunt, ut ſaepe initia futurae triſtitiae ſint. Ibid. bring much more paine with them commonly at parting, or if not then preſently, not long after: howſoever hee may have formerly taken ſome delight in them, as worldly men ordinarily doe: yet being healed now of his diſeaſe, it is no paine for him to part with them,ſſAt non eſt voluptatum tanta quaſi titillatio in ſenibus. Credo, ſed ne deſideratio quidem. Nihil autem moleſtum, quod non defideres. Cupidis fortaſſe rerum talium odioſum & moleſtum eſt carere: ſatiatis verò & expletis jucundius est carere quam frui. Quanquam non caret is qui non deſiderat. Iucundius ergò non deſiderare quàm frui. Cic. de ſenect. An tu malam optares ſcabiem, quia ſcabendi aliqua eſt voluptas? Eraſm. in colloq. hee deſireth not the itch, that hee may bee ſcratching againe; no more than Saul, whentt1 Sam. 10.9.1 Sam 10:9 a new heart was given him, had a minde to be following his Fathers Aſſes any more. Hee is no more troubled with the leaving and forbearing of them, thanuu1 Cor. 13.11. foreign. Clem. Alex. in protrept. ſub nutrice puella velut cùm luderet infans, Quod cupidè petiit, maturè plena reliquit. Horat. epiſt. 1. lib. 2.1 Cor 13:11 men growen are wont to be troubled, when they are come to maturitie and ripeneſſe of yeers, that they may not now play at cherypit, as they had wont to doe when they were children; or that they muſt lay aſide and leave off ſuch childiſh toyes, as ſometime they made much reckoning of: or than men glorified in Heaven after the reſurrection ſhall bee grieved, that they doexxLuk. 20.34.35.Luke 20:34Luke 20:35 not eat and drinke, and marrie, and make merry ſtill in that manner as they did, while they lived here on earth. Theſe and the like vanities godlineſſe indeed waineth men, and eſtrangeth their mindes from, andyyVanas voluptates, breves, poenitendas, in contrarium abituras. Ita dico, in praecipiti voluptas eſt, ad dolorem vergit. Sen. epiſt. 23. by reſtraining them of ſuch pleaſures, freeth them from far greater pains, that ſuch filthy, froathy, and flitting delights arezz—nocet empta dolore voluptas. Horat. epiſt. 1. dearely bought with. But in ſtead thereof itaaTenes utique memoria quantum ſenſeris gaudium, cum praetexta poſita, ſumpſiſti virilem togam, & in forum de ductus es. Majus expecta, cum puerilem animum depoſueris, & te in viros philoſophia tranſcripſerit. Senec. epiſt. 4. furniſheth them with other joyes and delight, ſuch as doe ſo farre ſurpaſſe all outward joyes whatſoever, as there is indeedbbHomo erat, qui improbos gaudere negabat: norat gaudia calicis, menſae, lecti, &c. ſed tale gaudium videbat, in cujus comparatione illud gaudium non erat. Ac ſi tu noſſes Solem, & alii laudanti lucernam diceres, Non eſt lux iſta. Auguſt. in Pſal. 96. Quae ſunt epularum, aut ludorum, ſcortorumve voluptates cum his voluptatibus comparandae? Cic. de ſenect. Nemo ſanae mentis ampliorem credat eſſe in vitiis quàm in virtutibus delectationem. Bern. de bon. deſer.Ps 96 no compariſon betweene the one and the other: the one is as no joy in regard of the other. For what is the Kingdome of Chriſt? nothing but dumps and doubts, and drooping, and melancholy fits, as many imagine. Or what is the worke of Gods Spirit in the hearts of his Children? To poſſeſſe their ſoules wholly with terrours and feares; or to fill them with griefe and penſiveneſſe onelyonly? No,ccGalat. 5.22.Gal 5:22 The fruit of the Spirit is Ioy and Peace, ſaith the Apoſtle. And,ddRom. 14.17.Rom 14:17 the Kingdome of God is Righteouſneſſe, and Peace, and Ioy in the Holy Ghoſt. There is true joy, there is ſound joy, there is unutterable joy; (ll1 Pet. 1.8. foreign.1 Pet 1:8 You rejoyce with a Ioy glorious, ſaith the Apoſtle Peter, and unſpeakable; Andmm2 Cor. 7.4. foreign.2 Cor 7:4 I doe over-abound exceedingly in Ioy, ſaith Saint Paul; as finding no words ſufficient to expreſſe his joy with;) ſuch joy, asnnIllud verum & ſolum est gaudium, quod non de terra, ſed de coelo est, quod non de creatura, ſed de Creatore concipitur. Cui comparata omnis aliunde jucunditas muror. est, omnis ſuavitas dolor est, omne dulce amarum, decorum omne foedum, omne aliud quodcunque delectare poſſit, moleſtum. Bern. epiſt. 114. no worldly joy is once to be compared with; ſuch joy,ooApoc. 2.17. Ego neminem arbitror poſſe vel ſcire quid ſit, niſi qui acceperit. Bern. in Cant. 3. Melius impreſſum quàm expreſſum innoteſcit. Ibid. 9.Rev 2:17Song 3 as no worldly man is able to conceive what it is.ppProv. 14.10.Prov 14:10 The ſoule only, ſaith Solomon, knoweth it owne bitterneſſe; nor doth another feele its Ioy. AndqqMel ſi non noſſes, quàm benè ſaperet, niſi guſtares non ſcires. Lauda verbis quantum potes, qui non guſtaverit, non intelliget. Aug. in Pſal. 30. & 51. Cyrill. ad Ioan. lib. 4. c. 38. & Greg. in Evang. 36.Ps 30 Talke, ſaith Augustine, as long as you will, and all you can, of honey, and of the ſweetneſſe of it, unleſſe a man taste it, hee p. 185can never conceive what it is. So undoubtedly it is here:rrIn his non capit intelligentia, niſi quantu… atemgit experientia, Bern. in Cant. 22. Expertus novit; inexpertus ignorat. Idem de diverſ. 19. Hee alone that hath taſted it, can tell, what ſweet peace and tranquillitie of heart and minde, what unſpeakable joy and comfort of ſpirit is there found and felt, where the mercy of God in Jeſus Chriſt is once ſoundly aſſured and ſealed up to the ſoule.

Vſe 2 Secondly, this may ſerve for Exhortation, Exhortation.and incitement to Godlineſſe, and to godly Ioy; to labour for it, and to Ioy in it.

Branch 1 Firſt, to incite men to labour for righteouſneſſe, if they deſire to attaine to true and heartie rejoycing. Wouldſt thou have joy? (aaNemo est qui non gaudere velit. Bern. de diverſ. 19. Who would not? ForbbNemo est qui non beatus eſſe velit. Aug. ep. 121. & de Trinit. lib. 13. cap. 3. Vivere omnes bea è volunt. Sen. de beat. cap. 1. all men deſire happineſſe: and**Beata quippe vita est gaudere veritate. Aug. confeſſ. l. 10. c. 23. as there is no full happineſſe without joy; ſo there is no ſound joy without true happineſſe.) thenccDiſce gaudere. Sen. epiſt. 23. Hujus fundamentum quod ſit, quaeris? ne gaudeas vanis. Fundamentum eſſe dixi? culmen est. Ad ſumma pervenit, qui ſcit quo gaudeat. Ibid. learne here the right way to it: then take that courſe that will bring thee to true Joy and ſound Peace,ddMatth. 6.32.Matt 6:32 Seeke the Kingdome of God and the Righteouſneſſe thereof. It is the righteous man onelyonly that can truly rejoyce. ForooRom. 14.17.Rom 14:17 The Kingdome of God is Righteouſneſſe and Peace, and Ioy in the Holy Ghoſt. There isffGaudium in ſine; ſed gaudium ſine fine. Bern. de diverſ. 19. Ioy in the end, ſaith Bernard, and Ioy without end: butggEſt gaudium de regno Dei, ſed non est primum in regno Dei: de juſtitia & pace gaudium procedit. Ibid 18. Laetitia merces; juſtitia meritum & materia est. Idem de temp. 30. the way to this Ioy is by Righteouſneſſe and Peace. From Righteouſneſſe Peace floweth, and Ioy from Peace. The one ishhIpſa est via per quam ad pacem proceditur, ad laetitiam pervenitur. Idem de temp. 30. Quid viam praetergredimini, qui ad gaudium properatis? Idem de diverſ. 18. Quid praecipiti ſaltu juſtitiam tranſilientes & pacem, rem finalem in principium convertere & pervertere vultis. Ibid. 19. the way, the other is the end; and unleſſe wee goe the way, we can never come to the end.

It is true indeed, if there were**Eundem curſu diverſo portum petas. Plin. lib. 9. epiſt. 19. Hieron. epitaph. Nepot. divers wayes that tended to one end, it were no great matter, which of them a man tooke: though he ſhould goe further about, it may be, and take ſomewhat the more paines, yet he were ſure at the laſt to arrive where hee would. But when a man hath tried all other courſes, he ſhall finde in concluſion, that there isiiGaudium hoc non naſcitur niſi ex virtutum conſcientia. Senec epiſt. 59. no other way but this to attaine to true joy, and that all his labour therefore was loſt in beating about and ſeeking by other courſes to compaſſe it. It was Salomons owne caſe. AndkkEccleſ. 2.12.Eccl 2:12 who can hope after him to diſcover ſome new paſſage that hee could not?llEccleſ. 1.16. 1 King. 3.12.Eccl 1:161 Kgs 3:12 He was the wiſeſt man that ever was:mm1 King. 3.13. Eccleſ. 2.1.—11.1 Kgs 3:13Eccl 2:1 nor wanted he abundance of all ſuch things as worldly men are wont to take delight in, and make the matter of their joy. But whennnEccleſ. 1.13, 17. & 2.1, 2, &c.Eccl 1:13Eccl 1:17Eccl 2:1Eccl 2:2 he had wearied himſelfe in a multiplicitie of by-wayes, treading one while in one path, and travelling another while another, andooEccleſ. 7.7, 9.Eccl 7:7Eccl 7:9 purſuing each as farre as any of them would lead, at length hee concludeth that there was no true joy, comfort and contentment to bee found in any thing butppEccleſ. 12.1, 13.Eccl 12:1Eccl 12:13 in the feare of God and in doing his Will; and that in all other courſes, carried they never ſo goodly a ſhew with them, or ſeemed they to promiſe never ſo great matters, there wasqqEccleſ. 1.1, 14, 17. & 2.1, 11.Eccl 1:1Eccl 1:14Eccl 1:17Eccl 2:1Eccl 2:11 nothing to be found but vanitie and vexation of Spirit, and no more therefore to be gotten or gained by them. AndrrVe his qui praetere rediuntur viam, qui relicta juſtitiâ vanam & tranſitoriam laetitiam quaerunt. Cùm enim de tranſitoriis quaerunt laetitiam, non poterit non tranſire laetitia tranſeuntibus eis de quibus erat: ſic lignis deficientibus deficit ignis. Bern. de temp. 30. Ad …audium pervenire cupis; ſed erras, qui inter divitias illuc venturum eſſe te ſperas. Inter honores gaudium, i. inter ſolicitudines quaeris? Iſta quae ſic petis, tanquam datura gaudium & voluptates, cauſſae dolorum ſunt. Omnes tendimus ad gaudium: ſed unde magnum & ſtabile conſequantur, ignorant: Ille ex conviviis & luxuria; ille ex ambitione & circumfuſa clientium tu…ba; ille ex amisa; alius ex ſtudiorum liberatium vana oſtentatione, & nihil ſanantibus literis, Omnes iſtos oblectamenta fallacia & brevia decipiunt: ſicut plauſus & acclamationis ſecundae favor, qui magna ſolicitudine & partus est, & expiandus. Sen. ep. 59. the like ſhall every one finde that Salomon p. 186did,ſſCùm fatigaverint ſe vino & libidinibus, cùm inter vina (vitia Lipſ.) illos nox defecit, tunc exclamant miſeri Virgilianum illud, Namque ut poſtremam falſa inter gaudia noctem Egerimus noſti. —Sen. ibid. when hee hath toyled and tired himſelfe in beating about to finde it elſe-where, that he hath but taken paines in vaine, and deprived himſelfe of joy, in ſeeking joy there, where it is not to bee had; as one that ſeeking forttMatth. 7.16.Matt 7:16 Grapes among Brambles, or for Figs among Briers and Thornes, ſhall but teare his cloathes, and**1 Tim 6.9, 10.1 Tim 6:91 Tim 6:10 prick his hands, but never finde any ſuch fruit on them, as he there ſeeketh for.uuforeign, &c. Plut. de tranquill. It is not Wit, nor Wealth, nor Honour, nor Nobilitie, nor Learning, nor any Worldly thing elſe, but Righteouſneſſe and a good Conſcience alone, that is able to work ſetled tranquillitie, to miniſter ſound comfort, to procure conſtant alacritie and cheerfulneſſe of minde. That alone can give a good reliſh to any ſtate or condition, be it ne-never ſo meane, or, in the eye of the world, never ſo miſerable: whereas the greateſt, higheſt, largeſt, gloriouſeſt eſtates cannot give any dramme or drop of pure joy, ſure comfort, or true content without it. Any courſe of life may be cheerefull and lightſome with it; none can ever be truly comfortable or delightfull without it. Godlineſſexxforeign. Plut. ibid. and a good conſcience is as a ſweet perfume, that can give a good ſent even to rags; ungodlineſſe and an evill conſcience, as filthy matter, that iſſuing from an ulcerous body, is able to infect and make unſavoury the beſt apparell that can bee, to him eſpecially that weareth it. And thereforeyyforeign. Plut. de virt. & vit. Heape up and gather thee together Gold and Silver, ſaith an Heathen man, build thee ſtately Galleries, plant thee pleaſant Orchards and Gardens; fill thee thy houſe with Servitours, and the whole Citie with Debtors, till thy minde bee ſetled and ſatisfied (zzFeciſti nos, Domine, ad te: & inquietum est cor noſtrum, donec requieſcat in te. Auguſt. confeſſ. lib. 1. cap. 1. Animam niſi Deus non implet. Hugo Vict. de ſpir. & anim. cap. 65. non ſatiat. Aug de verb. Apoſt. 16. nor can any thing but God, and the aſſurance of his favour ſettle or ſatisfie it:) all will be but (I ſay not as another ſaith,**—juvat illum ſic domus aut res, Vt lippum pictae tabulae, fomenta podagram, Auriculas citharae collecta ſorde dolentes. Horat. lib. 1. epiſt. 2. as curious Pictures to a bleared eye, as exquiſite muſicke to an aking head, that doth neither helpe nor hurt, but) as a cup of neat wine given one in a Fever, as Honey ministred to one that hath his ſtomacke pestered with Choler, as delicate Meats dreſſed for a dyſenterious perſon, that can relliſh nothing, can retaine nothing, receiveth no ſtrength from them, is but the worſe for them, and put by them to more paine. None of all theſe will be able to miniſter any ſound joy or comfort to thee, no more than they could doe to““Eccleſ. 2.4-11.Eccl 2:4–11 him, that had more of them before thee, than thou canſt hope ever to attaine unto, untill thou come to have part in him, who is the††Pſal. 36.9. & 16.11.Ps 36:9Ps 16:11 Fountaine of all joy, and the**2 Cor. 1.3.2 Cor 1:3 God of all comfort, without whom there is no true joy, no ſound comfort to be had.

Branch 2 Secondly, to incite all thoſe that have attained to this eſtate, to joy in it: and not to ſuffer outward loſſes, worldly croſſes, calamities or the like, to deprive and bereave them of that alacrity and cheerefulneſſe that their eſtate may well afford them; and that the Holy Ghoſt, as we heard before, doth ſo oft require of them, even ſoaaPſal. 2.11. & 32.11. & 33.1. & 97.12. & 68.4. & 48.11. & 149.2, 5. Matth. 5.12. Luke 10.20. Rom. 12.12. Phil. 3.1. & 4.4. 1 Theſſ. 5.17.Ps 2:11Ps 32:11Ps 33:1Ps 97:12Ps 68:4Ps 48:11Ps 149:2Ps 149:5Matt 5:12Luke 10:20Rom 12:12Phil 3:1Phil 4:41 Thess 5:17 oft, as no one thing almoſt more. True it is indeed, that it is a very hard and a difficult thing, eſpecially amids the manifold miſeries of this p. 187our preſentbbPſal. 39.11. 1 Pet. 3.11.Ps 39:111 Pet 3:11 Pilgrimage, and theccGeneſ. 47.9. Epheſ. 5.16.Gen 47:9Eph 5:16 evill dayes that here wee paſſe rather than live, and the rather alſo having ſo much of thatddCorpus mortit. Rom. 7.24.Rom 7:24 dull mettall, thatee1 Cor. 3.1.1 Cor 3:1 muddie mould of the old Adam remaining ſtill in the moſt of us, for Chriſtian men to rejoyce ſo as they ought, and as they have juſt cauſe to doe. It is a point that is farre more eaſily preached than practiſed. Yet this ſhould we every one of vsus ſtrive and ſtraine our ſelves unto; and to this purpoſeff2 Pet. 1.10.2 Pet 1:10 Give, as the Apoſtle adviſeth, all diligent endevour to get aſſurance to our ſelves of our election and of our calling and converſion unto God; ſince thatggNon est beatus, eſſe ſe qui non putat. P. Syr. Miſcr. est, qui non ſe beatiſſimū judicat. Senec. op. 10. Quid enim reſert qualis ſtatus tuus ſit, ſi tibi videtur malus? Ibid. Nemo foelix est, qui judicio ſuo miſer eſt. Salvian. de provid. lib. 1. Miſer eſt, ſi cui ſua non ampliſſima videntur. Epicur. upon our notice and apprehenſion of it, doth this our joyfull and comfortable eſtate for the preſent depend; and for want of it, many that have much cauſe of joy and comfort, were they but aware of it, live oft times a very heavy and uncomfortable life, and ſo are, through their owne ignorance and default, many times moſt miſerable, when yet they are indeed, or at leaſt might bee moſt happy. And when wee finde our ſelves ſo depreſſed and dejected, by means of croſſe occurrents, that this alacritie and cheerfulneſſe is overwhelmed therewith, labour to rouſe up our ſpirits, and ſay, as David ſometime ſaid;hhPſal. 42.5, 11. & 43.5.Ps 42:5Ps 42:11Ps 43:5 Why art thou thus dejected and caſt downe, O my Soule? and why art thou ſo distracted and diſquieted within me? Truſt ſtill in God, and fix thy hopes on him, who is the Light of thy countenance, and thy God. Yea doe as David did, endevour at leaſt to doe it: when he was in a great ſtreit, his Citie ſacked and burned, his owne wives, and the wives and children of his followers carried captive; and for ought hee or they then knew, all ſlaine; his owne company alſo conſpiring to ſtone him to death; ſo tranſported they were with griefe and paſſion, each one for his owne loſſes; yet amids all theſe difficulties it is ſaid of David, thatii1 Sam. 10.6.1 Sam 10:6 He cheered up himſelfe in the Lord his God. And ſo ſhould ev…ry one doe, that truly and ſincerely feareth God, and is carefull to walke in the obedience of his Will; though he ſit in darkneſſe, ſaith the Prophet, and have no ſparke of light, that his outward eſtate is able to afford, yetkkEſa. 50.10.Isa 50:10 Let him truſt in the Lord, and reſt him on his God; and even then alſo endevourllPſal. 13.5. foreign. Greg. Naz. ad civ. periclit.Ps 13:5 to be glad, and rejoyce in his favour and mercy, when his preſent eſtate ſeemeth to give all cauſe to the contrarie.

This the rather Gods Children ſhould ſtrive and ſtraine themſelves Motives 4 unto; as to attaine, ſo at all times to retaine and maintaine this alacritie and cheerfulneſſe in their ſoules:

Motive 1 Firſt, becauſe the want of it is a great enemy to thankfulneſſe.mmPſal. 33.1.Ps 33:1 Rejoyce in the Lord ye righteous, ſaith the Pſalmiſt; for it becommeth the upright to be thankfull: as if they could not bee thankfull, unleſſe they werennBeneficia hilares accipiamus, gaudium profitentes: & id danti manifeſtum ſit ut praeſentem fructū capiat. Iuſta enim cauſa laetitiae eſt amicum laetum videre, juſtior feciſſe. Sen. de ben. lib. 2. c. 22. Gratias agere, gaudentis est. Ibid. l. 3. c. 3. cheerfull. And certainly we cannot be ſo thankfull to God as we ſhould for his favours, ſo long as we have no joy of them, as we take not delight in them. Yea we are too tooooIngrati gratiae: uti ſaepe Auguſtin. unthankfull to the grace of God, and value his goodneſſe at too low a rate, if wee ſuffer any outward thing, what ever it be, and much more toyes and trifles, matters of no moment, to deprive us of the joy that wee might and ſhould enjoy in it.

Motive 2 Secondly, becauſe the want of it is a great hinderance unto the performance of good duties.ppPſal. 2.11.Ps 2:11 Serve the Lord with feare, ſaith the Pſalmiſt, and rejoyce before him with reverence: And when thou commeſt p. 188to appeare before the Lord thy God in thy feſtivals,qqDeut. 16.11.14, 15.Deut 16:11Deut 16:14Deut 16:15 See in any caſe, ſaith God, that thou rejoyce. AndrrDeut. 28.47, 48.Deut 28:47Deut 28:48 Becauſe thou wouldſt not ſerve the Lord thy God, with joyfulneſſe and with gladneſſe of heart, for the abundance of all things: therefore ſhalt thou ſerve thine enemies that he ſhall ſend upon thee, in hunger, and thirſt, and nakedneſſe, and in want of all things. It is asſſ2 Cor. 9.7. Rom. 12.8. Qui cum triſtitia manum porrigit, remunerationis fructum amittit. Pulchrè & eleganter in colorando beneficio candor jucunditatis laudatus est voce illa poetica, (Ovid. Met.) ante omnia vultus Acceſſere boni. Bern. in Cant. 71.2 Cor 9:7Rom 12:8 a cheerefull giver; ſottTertius obedientiae gradus, hilariter obedire, ut voluntati cordis, ſimplicitati operis, vultus bilaritatem adjungas. Idem de grad. obed. a cheerfull ſerver, that God loveth and delighteth in. AnduuMultum colorat obedientiam obſequentis, pultus ſerenitas. Quis imperet libenter triſtitiam efflinti? Bern. ibid. Quitquid facis, cum hilaritate fac: bonum tunc benè facis. Sin autem cum triſtitia facis, fit de te, non ipſe facit. Auguſt. in Pſal. 91.Ps 91 it taketh away the grace of all holy duties, when with hanging of the wings, and flagging affections, when with drooping, lumpiſhneſſe, deadneſſe and dulneſſe wee goe about them.

Motive 3 Thirdly, becauſe it heartneth Gods enemies, and giveth them occaſion of triumph, when they ſee Gods Children hang the head. ThenooPſal. 13.2.Ps 13:2 doe Davids enemies exult over him, when they ſee him ſmitten with ſorrow, and like one at his wits end. It is not ſo much the croſſes and calamities that befall Gods Church and Children, asppFructus contumeliae in ſenſu & indignatione patientis eſt. Sen. de conſtant. ſap. c. 17. their taking them too much to heart, and their heartleſſe carriage under them, that heartneth and encourageth the adverſe partie, and giveth them occaſion to triumph. Asqqforeign. Rom. 8.37. foreign. 2 Cor. 2.14. & 4.8, 9. Genus ultionis eſt, eripere ei qui fecit, contumeliae voluptatem. Sen. de conſt. ſap. c. 17.Rom 8:372 Cor 2:142 Cor 4:82 Cor 4:9 we triumph over them, though they ſeeme to prevaile againſt us, when we ſhew our ſelves undaunted and undiſmaid, notwithſtanding their extremeſt rage, andrrNempe idcircò aliquis te laedit ut doleas; quia fructus omnis laedentis in dolore laeſi est. Ergò cùm fructum ejus everteris non dolendo, ipſe doleat neceſſe est amiſſione fructus ſui. Tertull. de patien. c. 8. nothing vexeth them more, than when they perceive that notwithſtanding all that ever they can doe, yet our courage is not quailed: So on the other ſide againe it putteth courage into them, when they perceive us to be diſcouraged, it miniſtreth matter of joy and inſultation to them, when they ſee us dejected and diſheartned, and our countenances caſt downe, as if we deſpaired wholly of divine, either protection or deliverance, and were not onelyonly at our wits end, but at our hopes end alſo.

Motive 4 And laſtly, becauſe it diſheartneth many from good courſes. AsſſNum. 13.31.Num 13:31 the Spies that were ſent to view the Land of Canaan, by their cowardiſe and faint-heartedneſſe, brought up a ſlander upon that good land that God had promiſed to beſtow upon his people, and ſottNum. 14.1.4.Num 14:1Num 14:4 made the people that they had no deſire to ſet further forward toward it, but began to entertaine thoughts rather of returning backe againe into Aegypt: So this heavy and uncomfortable ſtate and carriage of Gods Children, cauſeth religion and godlineſſe to bee miſdoubted and traduced, as a moſt heartleſſe and uncomfortable courſe; is a means to bring an imputation upon the good waies of God, as if nothing but melancholy fits were there to bee found, and that ſullen humour were the onelyonly predominant in all pious and religious perſons; and ſo beateth backe many from ſetting foot into good courſes, that were comming on before; yea maketh many call in queſtion and doubt ſhrewdly of the truth of thoſe things that the Spirit of God ſpeaketh ſouuPſal. 4.6.7. & 68.4, 5. & 89.15, 16, 17. & 118.15. Prov. 29.6 Rom. 5.2, 3.Ps 4:6Ps 4:7Ps 68:4Ps 68:5Ps 89:15Ps 89:16Ps 89:17Ps 118:15Prov 29:6Rom 5:2Rom 5:3 oft in the Word, concerning the joy and comfort of the Godly mans eſtate.

p. 189All which well conſidered, it ſtandeth us every one in hand,Concluſion. that are attained to the ſtate of grace and favour with God, as we deſire to ſhew our ſelves truly and throughly thankfull to God for it, and to expreſſe our thankfulneſſe in ſuch a cheerfull performance of good duties, as may put life and grace into them, as we would bee loth to hearten Gods enemies, and adde courage unto them, or to diſhearten weake ones, and diſcourage them from comming on to him; to take notice of our owne happineſſe, and conſider well what a bleſſed eſtate we are in, and to ſtirre up our hearts to a joying in it, in ſome meaſure, proportionably to that matter of joy that it miniſtreth unto us; and to take great heed how wee ſuffer this joy either to be filched from us by any ſlight of Satan, or to bee drowned in us by occaſion of any outward occurrents.

And here before we paſſe from this firſt point of inſtruction, it ſhall not be amiſſe, to remove that imputation that wee even now ſaid is by occaſion of the uncomfortable carriage of ſome Chriſtians, caſt by many upon the profeſsion of Chriſtianitie in generall; by anſwering an Objection that may be and is oft made againſt the Doctrine before delivered.

For, Ioy the godly mans Portion? may ſome man ſay. Objection. Experience plainly diſproveth it. Wee ſee none live more merrily and jovially than wicked and worldly men doe; none more heavily and penſively than thoſe that make moſt conſcience of their courſes: ſo that none, it ſeemeth, have indeed leſſe Ioy than the godly.

I anſwer to either Branch ſeverally. Branches 2

Branch 1 Firſt for the wicked and worldly, ſuch they ſay,aaIob 21.7, 12, 13. Pſal. 73.4, 5, 7. Eſa. 5.11, 12. Amos 6.4, 5, 6.Job 21:7Job 21:12Job 21:13Ps 73:4Ps 73:5Ps 73:7Isa 5:11Isa 5:12Amos 6:4Amos 6:5Amos 6:6 live moſt merrily, and rejoyce moſt of any.

Anſwer. 1 But 1. They judge amiſſe of Ioy, and are much miſtaken, thatbbTu illum judicas gaudere, qui ridet? Animus debet eſſe alacer, &c. Sen. ep. 23. meaſure Ioy by outward laughter and merriment. A ſound ſubſtantiall joy is one thing, and a tickling laughter is another thing: There is a paine ſometime in the one, an inward warmth in the other.**Itaque rectè Cic. de Orat. l. 2. Ingenii fructus tenuiſſimus est riſus. Et ibid. Locus & regio quaſi ridiculi turpitudine & deformitate quadam continetur. Vide & Quintil. inſtit. l. 6. c. 3. Any ridiculous toy may occaſion the one, ſome weighty matter is neceſſarily the ground of the other. Whether delighteth a man more, or joyeth him more inwardly at the heart, a bag of gold given him, or an inheritance befallen him, that it may be, hee ſcarce ſmileth at the receit of, or ſome idle jeſt told him that maketh him laugh till his heart ake, or till hee almoſt burſt againe withall?ccRes ſevera est verum gaudium. Sen. ep. 23. True Ioy, ſaith the Heathen man, is, though not a ſad, yet a ſolid and a ſerious thing. And there is as much difference betweene idle merriment and ſound Ioy, as between wanton daliance and well grounded love. Wicked and worldly men may have ſome kinde ofddCaeterae hilaritates leves ſunt; frontem remittunt, pectus non implent. Ibid. ſuperficiall merriment, ſome kinde of froathie and flaſhie mirth, ſuch as may††foreign. Homer. Iliad. foreign. wet the mouth, but not warme the heart, may ſmooth the brow, but not fill the breſt; likeeeHec quibus delectatur vulgus, tenuem quandam habent ac perfuſoriam voluptatem, Sen. ibid. i. leviter aſpergentem, non & penetrantem. Lipſ. a ſlight daſh of raine, that waſheth the ſtalke, but wetteth not the root, and therefore doth the graſſe little good; or to uſe Salomons compariſon,ffStolidi riſus, ſpinarum ſub olla crepitus. Eccleſ. 7.6. Ecquando ne vidiſti flammam ſtipuli exortam, claro ſtre…itu, targo ſulgore, cite incremento, ſedenim materiâ levi, cadaco incendio, nullis reliquiis. Apul in apolog. laetitiae ſecularis foreign a…tiſſima.Eccl 7:6 like an handfull of bruſh wood or ſeare thornes under the pot, that maketh a great noiſe, and giveth a great blaſe, but heateth little, boileth nothing, p. 190leaveth the meat ſtill asggPſal. 58 9. Tractum à ſemicrudis carnibus ollâ extractis, priuſquam ignis calorem ſenſerint. Druſ. proverb. claſſ. 2. l. 2. prov. 30.Ps 58:9 raw as it was when it went in: But true, ſound and ſubſtantiall joy, ſuch as that is that the godly have, or as is here ſaid to belong to them, doe ſuch never attaine to.

Anſwer 2 2. Wee ſee what they make ſhew of outwardly, but we ſee not what they feele inwardly.hhProv. 14.10.Prov 14:10 The ſoule onelyonly knoweth it owne bitterneſſe, ſaith Salomon: AndiiProv. 14.13.—medio de fonte leporum Surgit amari aliquid, quod in ipſis floribus angat. Lucret l 4. Hilaritas ficta est: aut gravis & ſuppurata triſtitia. Sen. ep. 80.Prov 14:13 even in laughter oft the heart is heavie. kkCalceus iſte vobis nonne con…innus admod…m videtur; ſolus ipſe ubi pedem angat perſentiſco. Aemylius apud Plut. in vita ejus. & Hier. ad Iovi…. l. 1.You ſee all of you what an handſome ſhooe this is, ſaid the Romane ſometime, but where it pincheth me, I feele onelyonly my ſelfe. So here, ſaith Ambroſe, llVides convivium, laetitiam: interroga conſcientiam. Ambroſ. offic. l. 1. c. 12. Perpetua anxictas nec menſae tempore ceſſat. Iuven. ſat. 13.You ſee how ſuch feaſt and revell outwardly; but you conſider not what gripes and twitches their conſciences feele inwardly. Their laughter is never better than a light gigling, many times but a ſtrained grinning,mmSardonius hic riſus est: mordet eos interim interius conſcientiae vermis cauterlis omnibus acrior. Calvin. inſtitut. lib. 1. c. 3. like the laughter of ſuch as have eaten of mad Smallage, which though it wring them exceedingly inwardly, yet ſetteth them on grinning outwardly, and ſo maketh them goe away with a ſeeming laughter.nnProv. 29.6.Prov 29:6 In the tranſgreſsion of the wicked there is a ſnare, ſaith Salomon: AndooProv. 5.22.Prov 5:22 the wicked man is holden in the cords of his owne ſinne. Every wicked man carrieth an halter about him to ſtrangle his owne joy withall, to marre his owne mirth. The guilt of his ſinne is asppforeign. Plut. de tranquill. Vulnus alit venis, & caeco carpitur igne. Virg. Aen. 4. —tacitum vivit ſub pectore vulnus. Ibid.—langueſcit vulnere caeco, Conſcius ipſe animus ſeſe dum ſorte remordet. Lucret. l 4.—ilia ſubter caecum vulnus habet; ſed lato balteus auro Protegit. Perſ. ſat. 4. an unſeene ſore, that putteth him to many a privie pang, that himſelfe onelyonly feeleth; asqqEvaſiſſe putas, quos deri conſcia facti, Mens habet attonitos, & ſurdo verbere caedit, Occultum quatiente intus tortore flagellum. Iuvenal. ſat. 13. a ſilent ſcourge that giveth him many a ſecret jerke, that none heareth or ſeeth but himſelfe alone.

Anſwer 3 3. Take itrrQuamvis ex honeſta cauſa imperitus homo gaudeat, tamen affectum ejus impotentem, & in diverſa ſtatim inclinaturum, voluptatem voco opinione falſi boni motam, immoderatam, & immodicam. Sen. ep. 59. at the beſt, it is but as the Ioy of thoſe that are held, as we ſay, in a fooles paradiſe; deluded with a groundleſſe conceit of vaine hopes: as of a frantike perſon, that hath yet ſomeſſLucida intervalla. lightſome turnes by times, or is held withttInſaniae illis genus hilare contigit. (qualis illa Argivi cujuſdam apud Horatium epiſt. 2. l. 2.) Sed non est illa hilaritas longa. Obſerva: videbis coſdem intra exiguum tempus acerrimè ridere, & acerrimè rabere. Sen. epiſt. 29. Hilarem illis contingit inſaniam inſanire, ac perriſum furere. Idem de beat. c. 12. a merrie kinde of madneſſe: or of a mad man, thatuuQualis Thraſylaus ille Athenienſis qui omnes naves ſuas credidit, quae in Piraeum appellerent. Athen. dipnoſoph. l. 12. imagineth himſelfe a rich and a great man, when he is indeed but a poore beggerly wretch: as of children in a ſiege, that being not apprehenſive of the danger they are in, are as buſie at their ſports, as their parents are at the breach, while the citie is ready to be ſacked; or**Peccatores dormientibus ſimiles. Anaſtaſ in Hexam. lib. 1. foreign. Clem. paedag. lib. 2. c. 10. Imò & ſomniantibus qui pericula vera non extimeſcunt, vana timent. Herolt de temp. 2. as of men in a ſleepe; (it is juſt the ſinners caſe; his whole life is but asxxEpheſ. 5.14. 1 Theſſ. 5.6, 7. foreign. Dion. Chryſoſt. orat. 33.Eph 5:141 Thess 5:61 Thess 5:7 a ſleepe; he is no more awake though his eyes be open, than thoſe beaſts that are ſaid to ſleepe ſo: his eſtate asyyIob 20.8. & 27.19. Nocte ſoporifera veluti cùm ſomnia ludunt Errantes oculos, effoſſaque protulit aurum in lucem tellus, verſat manus improba furtum, Theſauroſque rapit, ſudor quoque proluit ora, Et mentem t…mor altus habet, ne forte gravatum Excutiat gremium ſecreti conſcius auri. Mox ubi fugerunt eluſam gaud…a mentem. Veráque forma redit, animus quod perdidit optat, Atque in praeterita ſe totus imagine verſat. Petronſatyr Videntur Auguſt. in Pſal. 75. & homil. 13. Greg. mor. lib. 18. cap. 10. Ambr. de Ioſeph. cap. 6. & Senec. epiſt. 103.Job 20:8Job 27:19Ps 75 a dreame: that dreaming of ſtrange matters, have many falſe Ioyes, and falſe feares, whichzzPſal. 73.19. Eſa. 29.8. Abſque Dei notitia quae potest eſſe ſolida faelicitas, cum ſit ſomnio ſimilis? Minut. Octav. Vita facinoroſi, ut ſomnium: aperuit oculos, tranſivit requies ejus, evanuit delectatio. Ambr. oſſic. lib. 1. cap. 12. Vide Luciam Micyllum.Ps 73:19Isa 29:8 as ſoone as they are awaked, doe all vaniſh, p. 191and prove juſt nothing.**Scelus tutum aliquis, nemo ſecurum tulit. Sen. Hippol. Tutum aliqua res in malâ conſcientia praeſtat, nulla ſecurum. Nocens habuit aliquando latendi fortunam, nunquam ſiduciam. Sen. ep. 105. Safe they may bee, ſaith the Heathen man, but they are never ſecure. And, Secure, ſay I, they may ſometime be, but they can never be ſafe. As the Peace they have, is but a ſeeming peace: ſo the Ioy they have is but a counterfeit Ioy; no true Peace, no ſound, no ſubſtantiall Ioy.

Branch 2 Secondly, for the godly, doe they ſeeme many times veryaaPſal. 6.2, 3, 6, 7. & 13.2. & 42.3, 4, 6, 7. & 73.13.Ps 6:2Ps 6:3Ps 6:6Ps 6:7Ps 13:2Ps 42:3Ps 42:4Ps 42:6Ps 42:7Ps 73:13 penſive and ſorrowfull? and the life of many ſuch to bee very uncouth and uncomfortable?

I anſwer: Anſwer 1 1. Thoſe that object this, as Bernard ſpeaketh, doe butbb—Feſtuca quaerunt, unde oculum ſibi eruant. Bern. de bon. deſer. ſeeke for a ſtraw to thruſt out their owne eyes with. For doe they ſee and obſerve many ſuch, as they ſay, that live uncouth and uncomfortable lives? They might as well on the other ſide, if they pleaſed, ſee and obſerve many more that have lived wonderfull cheerfullycc2 Cor. 6.10. & 7.4. Phil. 4.11, 12, 13. foreign. Plut. de virt. & vit.2 Cor 6:102 Cor 7:4Phil 4:11Phil 4:12Phil 4:13 even in extreme want and penury, in ſo much that their whole life for the cheerfulneſſe of it hath beene asddProv. 15 15. foreign. Diogenes. foreign Plut. de tranquill.Prov 15:15 a continuall feaſt; that have carried themſelves moſt comfortably amids many grievous calamities, that a man would wonder how they could ſtand upright, or hold up the head under the weight of them, ſo as they have done.eeRom. 5.3. Non è malis ſolùm liberaberis, ſed vinum bibes ex eis, ubi ceperis, in his etiam gloriari. Bern. de diverſ. 18.Rom 5:3 Not ſo onelyonly (ſaith the Apoſtle, having ſpoken of Chriſtian mens rejoycing in their hope of glory;) but we glory alſo even in our afflictions. And the faithfull Hebrewes, ffHeb. 10.34.Heb 10:34with much Ioy ſuffered the loſſe of their goods. And the ApoſtlesggAct. 5.40, 41. Tribulatio pro ſolatio, contumelia pro gloria, inopia pro abundantia est. Bern. parv. ſerm. 63.Acts 5:40Acts 5:41 went from the Conſistorie when they had beene beaten, rated and reviled, rejoycing that they were graced ſo to bee diſgraced for Chriſt. And Many a Martyr of Chriſt hath gonehhforeign. Gr. Naz. in Iulian. 2. Quomodo de Socrate idem epiſt. 57. foreign. Idem de Paſch. as merrily to the ſtake, as others would have done to a feaſt. Now theſe men ſee and obſerve the one, but the other they will not ſee, becauſe they are willing to picke a quarrell to Chriſtian profeſſion. To uſe a compariſon, uſed before me byiiD^r Burgeſſe on Act. 9.31.Acts 9:31 a right reverend Divine. Suppoſe a man come into one of your ſhops, and aske to ſee ſome wares: which when he is ſhewed, he findeth ſome fault with; and though you tell him you will ſhew him better, yet he refuſeth to ſee them, and ſo goeth his way: will you not ſay that ſuch a one came not to buy, but to cavill? In like manner, when men to object againſt Piety and Godlineſſe, as the mother and means of a moſt uncomfortable life, ſhall pick out examples of ſome few diſtreſſed and diſconſolate Chriſtians, that either oppreſſed with melancholy, orkkBona non ſua norunt.—Virg. Georg. lib. 2. miſtaken through weakneſſe of judgement in their owne eſtates, live penſively, and ſhall refuſe to take notice of others many more, ten to one, that live cheerfully, and goe on joyfully with much comfort and contentment in a religious courſe of life; wee may well ſay and deeme of ſuch, that they deale very unequally, and are bent to cavill onelyonly at the practice and profeſſion of Piety, becauſellVolentes ea vituperant, ſibi quae non placent. they have no love or liking to it.

Anſwer 2 2. Are good men, ſayeſt thou, many times heavie and ſad? It is not godlineſſe or holineſſe that maketh them ſo heavie, but the want of it rather, either in others or in themſelves.

And not to inſiſt long upon the former, that the godly are oft p. 192heavie, not becauſe they are themſelves holy, but becauſe others,mmAct. 26.29.Acts 26:29 whom they deſire ſhould be ſo,nnRom. 9.2, 3.Rom 9:2Rom 9:3 are not as themſelves are. It is not their owne holineſſe, but thy prophaneneſſe that maketh them heavie. Asoo2 Pet. 2.8.2 Pet 2:8 the bad lives of the Sodomites were an heart-ſore to Lot, andppPſal. 119.136, 158.Ps 119:136Ps 119:158 the wicked courſes of Davids enemies, a great griefe unto David. qqSicut, Malus bonum eſſe vult malum, ut ſit ſui ſimilis. Plaut. Trinum. 2.2. Ita bonus bonum.Nor were a man indeed truly good, did hee not deſire to have others alſo good;rrMagnus bonorum labor est mores tolerare contrarios, quibus qui non offenditur, parum proficit. Tantum enim torq…et juſtum alieni peccati iniquitas, quantum à ſua recedit. Aug. inſent. Prosper. 122. Itaq…e ſcitè ac verè Martin. Dum. demorib. Qui aequo animo malis immiſcetur, malus est. nor can he bee deſirous that others ſhould doe well, but he muſt needs be grieved when hee ſhall ſee them doe otherwiſe than well. They are one maine cauſe of their heavineſſe, that finde fault with them for it. They ſhould have the leſſe cauſe to be heavie, and it were not for ſuch as they are.

But to let that paſſe, it is not ſo much the ſight of their preſent, as the conſideration of their former eſtate, that maketh good men ſo ſad. They are not heavie, becauſe they are now holy, butſſNeminem pudet, neminem poenitet, nifi quod planè retrò non fuerit. Tertull. apolog. becauſe they were not ſooner ſuch: that they have ſpent, or miſ-ſpent rather ſo much time, in an unholy courſe of life, which now ſeeing their owne folly, they ſeriouſly repent of, and are ſincerely ſory for. Or if their griefe ariſe, as it may well alſo, from the ſight of the preſent; it is becauſe they are no holier than they are.ttGreenham alicubi. The godly, ſaith one, are not heavie therefore, becauſe they are holy; but therefore are they heavie, becauſe they are no more holy; becauſe they are not ſo holy yet as they would bee: becauſe they ſee ſo muchuuforeign. Greg. Naz. de Saſim. Epiſc. unholineſſe yet abide by them. AsxxEccleſ. 5.10.Eccl 5:10 the love of money maketh men thinke that they have never enough of it; and the greedy deſire of having ſtill more, makes them not regard or take notice of what alreadie they have. You ſhall heare the rich oft complaine that they areyyforeign. Chryſoſt. in 1 Cor. hom. 14. Confeſſio est paupertatis augendi cupiditas: omnis enim cupido acquirendi ex opinione inopiae venit. Apul. in apolog. but very poore men; and they are indeed in ſome reſpect as they ſay. So the great love of godlineſſe, and the greedie deſire of it, and that even out of the comfort and ſweetneſſe that they have felt and found in it, doth oft ſo poſſeſſe the hearts and mindes of the godly, that it withholdeth them from ſeeing and taking notice of what they have, and maketh them many times penſive, becauſe they have ſo littlezzQuid enim refert quàm magnum ſit, quod tibi minus est. Apul. ibid. as they imagine, though being more than ordinarily ſtored with it, of that which ſo earneſtly they deſire. Nor ought that heavineſſe of theirs therefore bee imputed to holineſſe, which either the true or ſuppoſed want of it produceth. It is a very unequall thing, to charge holineſſe with that that unholineſſe is the cauſe of, and much more to challenge the godly for that, which themſelves and ſuch as they bee, are the cauſe of.

Anſwer 3 3. Doe ſome godly men lead a very uncomfortable life? It is by means of their weakneſſe and ignorance of their owne happineſſe.aaFoelicitatem ipſi ſuam non intelligunt. Senec. de benef. l. 2. c. 27. They judge not aright of their owne preſent eſtate; they are not yet acquainted with the voyce of Gods Spirit, that ſpeaketh peace and comfort to their ſoules. As when men come at firſt into a ſtrange Countrey, it is ſome ſpace of time ere they can underſtandbbPſal. 85.8.Ps 85:8 the language, and ſo come to converſe familiarly with the Natives thereof. So is it with Gods Children oft for ſome ſpace of time, after their firſt converſion to God and Godlineſſe, they underſtand not inſtantly p. 193the language of Gods Spirit, which they have not beene formerly acquainted with; nor apprehend they therefore preſently thoſe ſweet comforts and joyes that their preſent eſtate and condition affordeth. It is with them as with a priſoner or a condemned perſon, that though he have his pardon ſigned and ſealed, and newes brought him of it, asccGen. 45.26.Gen 45:26 Iacob had of Ioſephs life and ſtate, yet doth not beleeve it; or when the deed it ſelfe is ſhewed to him, yet becauſe hee cannot himſelfe read it, or ſee his owne name in it, or elſe becauſe, it may be, he miſtaketh ſomewhat in it, giveth no credit at all to it, and ſo hath no more joy of it yet, than as if it were not. And we may adde alſo, that even melancholy is many times a cauſe of it. For Gods grace, though it renue and change the diſpoſition of the ſoule, yet it altereth not the naturall conſtitution of the body. Even the godly therefore, as they are ſome of them made of a melancholike mould as well as others, ſo are theyddforeign. Act. 14.15. Iam. 5.17.Acts 14:15Jas 5:17 ſubject, as well as others, to melancholike paſſions and affections: An humour that is wont to raiſe many ſtrange imaginations, groundleſſe griefes, falſe feares and frights, ſenſeleſſe ſurmiſes; and as**Per vitrum viride v ſa viridia videntur. Cardan. de ſubtil. l. 7. a peece of coloured glaſſe maketh all that is ſeene thorow it, yea the very““Tinguntur ab eis in quorum oram ſubeundo venerunt. Plin. hiſt. nat. l. 2. c. 18. Sunne-beames, that paſſe in by it, ſeeme all of the ſame colour with it ſelfe; ſo this blacke humour repreſenteth all things to the eye of the ſoule††Vti de flava bile Varro in Eumenid. Arquatis lutea videntur, etiam quae non ſunt lutea. Nonius de propr. ſerm. l. 1. as duskiſh and darke, full of horrour and terrour, even the very bright beames of Gods favour, and the lovely fruits and effects of it, picking many times matter of feare and miſdoubt out of thoſe things, that might give it beſt aſſurance. That whicheeSee Bright of Melanchol. chap. 17. & 34. & 35. the Devill alſo taking advantage of, is not negligent to worke upon, and by meanes thereof, to poſſeſſe the mindes of ſuch, with ſuch conceits of themſelves, which by reaſon of their melancholy, having once made a deepe impreſſion, are not eaſily againe removed, as may vex and turmoile them, and either make them weary of Gods waies, or diſcourage others from entring into them. And it is unequall to aſcribe that unto Godlineſſe in generall, that proceedeth from theffQuomodo Cicer. de ſenect. Non est proprium hoc ſenectutis vitium, ſed commune vaeletudinis. ſpeciall conſtitution of ſome few godly ones onelyonly, and is no other than is common to them, with many other prophane alſo, being of the ſame conſtitution, though not in the ſame condition, that they are. We ſee ſchollers many, more than others ordinarily, ſubject to melancholy, becauſe their retired courſes of life and privacie of ſtudie, is a great means to feed that humour where it is naturally found: yet neither followeth it therefore, that all Schollers live uncomfortable lives, becauſe ſome doe ſo, that are poſſeſſed and oppreſſed with that humour. Nor may that rightly be aſcribed to ſtudie and learning, which not it, but the conſtitution of ſome ſtudents produceth.

Anſwer 4 4. Doe men live ſometime not ſo comfortably, when they begin to grow godly? The untowardneſſe of their corrupt nature is the cauſe of it. It is no marvell if the ſpirituall breeding bee with ſome difficultie: eſpecially when we goe asggGen. 25.22, 23.Gen 25:22Gen 25:23 Rebekkah did, with two twins, and thoſe ſuch too as cannot agree well together. No marvell, I ſay, if there be ſomehhGalat. 5.17. Rom. 7.23.Gal 5:17Rom 7:23 ſtriving and ſtrugling, and ſuch as may ſometime cauſe much inward trouble and diſtraction, untill the better of them p. 194have got the upper hand of the other.llforeign. Pythagoricum monitum. Plut. de ſuga. & de ſanit. Verum foreign magis, uti idem de tranquill. Hinc Antonmi Imper. monitum vitae ſuae l. 12. foreign. Make choiſe of the beſt courſe of life, ſaid the Heathen man ſometime, and uſe and custome will make it familiar and pleaſant. But as it is with milſtones, though they bee hewed as fit as may be either to other, yet they grinde not at firſt ſo handſomely, till they have wrought ſometime together: Or apparell, though well made, and fit for the body, yet is not ſo eaſie at the firſt putting on, as when it hath beene worne a while: Nor doe man and wife many times, eſpecially having ſome croſſe qualities, agree ſo well at firſt, as they doe afterward, when they come to underſtand more throughly either others diſpoſition, and have learned to faſhion and apply themſelves either to other. So it is here:kkMatth. 11.29. Grave dum tollis, ſuave cùm tule…is. Greg. in Ezech. l 2 hom. 7. Quàm malè inaſſueti veniunt ad aratra juvenci?Matt 11:29 Chriſts yoake, ſaith Gregory, ſeemeth heavie at the firſt taking of it up; it becommeth eaſie, yea delightfull, when a while we have borne it. Gods Spirit and our corrupt nature doe not fadge ſo well at firſt: they ſeeme ſomewhat uncouth courſes that wee are entred into, till wee have inured our ſelves unto them. It is our ownellHoſh. 10.11. untowardneſſe, and unrulineſſe, ourmmHoſh. 13.13. ſticking at the birth, our unwillingneſſe to yeeld our ſelves up wholy unto God,nnRom. 8.7.Rom 8:7 the rebelliouſneſſe of our ſpirit not reduced ſo eaſily to the obedience of Gods good Spirit, that hindreth our comfort, that procureth to us that diſcomfort, which more godlineſſe admitted and given way to would cure.ooSublata cauſa, tollitur effectus. For the cauſe taken away the effect would ſoone ceaſe.

Anſwer 5 5. Are even godly men ſometime in very lamentable plight? Their owne wickedneſſe, their owne wantonneſſe, not their weakneſſe onelyonly, is ſometime the cauſe of it. For evenppPſal. 119.176.Ps 119:176 Gods Children alſo oft-times ſtraying out of Gods way, as wee are wont to ſay of children, light into harmes way, and come home againe by weeping croſſe. Even Gods Children are now and then ſhaking hands with the wicked, and taking part with Gods enemies, asqq2 Chron. 18.1, 3, 31. & 19.2.2 Chr 18:12 Chr 18:32 Chr 18:312 Chr 19:2 Ioſaphat with Ahab, which they pay full deare for oftentimes before they have done with it. Yea as our children, ſorrDeut. 32.15.Deut 32:15 Gods Children, when they are full fed eſpecially, are over prone to grow wanton, and will needs be dipping their finger ſometimes in the Devils ſauce, as I may ſo ſay; as children ſometime out of a lickeriſh diſpoſition, will be tampering with ſuch things,**Negatis animus inbiat avidius. Bern. in Cant. 67. Audax omnia perpeti Geus humana ruit per vetitum nefas. Horat. carm. 1.3. Nitimur in vetitum ſemper, cupimuſque negatum. Quod non licet, acrius urit. Ovid. amor. 3.4. & 2.19. as they are forbidden to meddle with, and it is dangerous for them to deale with; which coſteth them afterward many a deepe ſigh and a ſalt teare, ere they can recover againe of the evill, and the inward diſcomfort, that by means thereof accrueth unto them. It was Davids caſe:ſſPſal. 30.6, 7.Ps 30:6Ps 30:7 when hee was now at reſt and eaſe,tt2 Sam. 11.2, 3, 4.2 Sam 11:22 Sam 11:32 Sam 11:4 he was led aſide, and fell a dalying with ſome ſinnefull delights, thatuuPſal. 32.3, 4.Ps 32:3Ps 32:4 eclipſed his joy and comfort, and procured to him ſuch diſcomfort, as made his life for a long time together moſt uncomfortable to him,xxPſal. 51.8, 12.Ps 51:8Ps 51:12 it being a long time ere hee could throughly recover his former ſtate of joy and comfort againe. But what is the true cauſe of diſcomfort in ſuch caſes? It is not godlineſſe; it is““Cauſatriſtitiae peccatum est: cauſa laetitiae juſtitia est. Auguſt. in Pſal. 42.Ps 42 ungodlineſſe.yyCrudelem medicum intemperans aeger facit. P. Syr. A diſordered Patient, we ſay, maketh a cruell Phyſitian. The Patients diſorder and miſdieting of himſelfe, contrary to the rules by the Phyſitian preſcribed him, procureth him oft much paine, diſturbeth the cure of his diſeaſe, hindereth his recovery, p. 195requireth new purgings and potions, yea peradventure ſearings and cuttings, that otherwiſe he ſhould not have needed; whichzzforeign. Greg. Naz. ad cives periclitant. to lay the fault of, therefore, on the Phyſitian, or the rules of Phyſicke, or the courſes by him preſcribed, and of the Patient neglected, were unreaſonable and ſenceleſſe.

Anſwer 6 6 Are the godly in theſe caſes full of ſorrow and griefe? Even in ſuch ſorrow and ſadneſſe there is the††foreign. Baſil. Caeſ. homil. 4. ſeed of ſound joy.aaMatth. 5.4. foreign. Chryſoſt. in Philip. hom. 14.Matt 5:4 The way to joy is by griefe; as the way by Phyſicke is to health, As the worldly mansbbProv. 14.13. foreign. Antipho. Apes pungunt, quia ubicunque dulce est, ibi & acidum teperies. Petron. Satyr.Prov 14:13 Ioy endeth in griefe; ſo the godly mansccEſa. 61.3. Matth. 5.4.Isa 61:3Matt 5:4 griefe endeth in Ioy. ddGreenham obſerv.He is not farre from true Ioy, that can ſincerely ſorrow for his ſinne. For aseeBellum contra diabolum pacem patrat ad Deum. Origen. ad Rom. 5. Niſi diſcordaveris cum diabolo, pacem non habebis cum Chriſto. Auguſt. quaeſt. N.T. 92. Ita que verè Greg. Naz. de pace 1. foreign. Et in apolog. foreign.Rom 5 warre with the world procureth peace with God; ſoff2 Corin. 7.9, 10, 11. foreign. Chryſoſt. in Phil. hom. 15.2 Cor 7:92 Cor 7:102 Cor 7:11 ſorrow for ſinne produceth Ioy in God. Yea he hath much matter of ſound joy in him, as we ſhall afterward ſee, that can and doth ſeriouſly lament and bewaile his owne wants, his untowardneſſe, his former wantonneſſe, his wickedneſſe. What ſay I, there is matter of joy? There is even joy oft herein. There areggGen. 43.30. & 45.2. & 46.29, 30. Communis Iachryma est & moerori & gaudio. Non ſolus dolor lathrymas habet; habet & laetitia lachrymas ſuas. Ambroſ. in Satyr. Habet & lachrymas magna voluptas. Senec. Thy. 5.2.Gen 43:30Gen 45:2Gen 46:29Gen 46:30 teares of Ioy, as well as of griefe; and there is alſohhforeign. Gr. Naz. in Iul. 1. Ex conſideratione alicujus delectabilis cum permixtione alicujus triſtabilis. Aquin. ſum. ſecunda ſecundae q. 82. a 4. a mixture oft of the one with the other, Men takeiiforeign. Baſil. Caeſ. hom. 4. foreign. Iſidor. Pel. ep. 8. l. 3. Flebo meos caſus: est quaedam flere voluptas. Expletur lachrymis, egeriturque dolor. Ovid. triſt. 4.3. pleaſure and delight ſometime even in mourning and bemoaning themſelves, as well as in mirth. And I make no doubt, but that many of Gods Children do many times take as muchkkforeign. Chryſoſt. in Phil. hom. 14. delight, and finde as much comfort, even in their Godly griefe, and in the bewailing of their wants, as any worldly men doe ordinarily in thoſe outward pleaſures, that their hearts and affections are moſt carried away with. Nor let any naturall man much marvell hereat. For if ſuch can take ſo much pleaſure, as I have heard ſome of them confeſſe, and asllIpſe dolor voluptas est. Auguſt. confeſſ. lib. 3. cap. 2. Augustine obſerveth, in ſeeing an idle play of ſome fained ſubject, that ſo affecteth them, that it draweth teares from them, though the thing acted nothing at all concerne them, nor, it may be ever was in truth executed, that they deſire and long exceedingly to ſee it againe; then they need not marvell, if Gods Children can take much more pleaſure in this their holy griefe, though it draw many a teare from them, that ſo neerly concerneth them; and in thoſe religious teares, which are ſo pleaſing to God, that they cauſemmLuk. 15.7.Luke 15:7 much Ioy in Heaven, and by whichnn2 Cor. 7.10.2 Cor 7:10 ſo much benefit accrueth to themſelves. They may well be comfortable, that areooMatth. 5.4.Matt 5:4 the procurers of comfort; they may well be pleaſant and delightfull teares, that areppLuk. 6.21.Luke 6:21 ſure pledges of eternall Ioy and delight.

Anſwer 7 7. Doe not the Godly ſeeme ſo joyfull oft-times as the wicked? or make ſo much ſhew of mirth outwardly? It followeth not that therefore they are not as joyfull, or have not as much mirth as they. For the joy of Gods Children, as the ground of it, is more inward, than outward: asqq1 King. 6.4. Ezech. 40.16.1 Kgs 6:4Ezek 40:16 the windowes that conveyed the light into Salomons p. 196Temple, were wider within, than without they were.rrLevium metallorum fructus in ſummo est: illa opulentiſſima ſunt, quorum in alto latet v… na, aſſiduè plenius reſponſura fodienti. Sen. epiſt. 23. The richeſt veines of Oare lie deepeſt in the ground. AndſſSolidum gaudium plus introrſus patet. Ibid. the greateſt joy many times makes outwardly leaſt ſhew. As hypocrites oft-timestt2 Cor. 5.12.2 Cor 5:12 rejoyce in the face, as the Apoſtle ſpeaketh, when yet they rejoyce not in the heart; and worldly men many timesuuSpem vultu ſimulat, premit altum corde dolorem. Virg. Aen. l. 1. Rebus affectis hilaritatem de induſtria ſimulant, & adverſas res adumbrata laetitia abſcondunt. Sen. ad Palyb c. 24. ſet a good face on it, and make ſemblance of mirth outwardly when their hearts are inwardly the whiles pincht with paine: ſo the godly oft times rejoyce in the heart, when yet they rejoice not in the face; (xx2 Cor. 6.10.2 Cor 6:10 as ſorrowing, ſaith the ſame Apoſtle, and yet alwaies rejoycing:) and have their ſoules fraught inwardly with abundance of joy, though their lookes outwardly ſhew it not.yyPſal. 45.13.Ps 45:13 The Kings daughter, ſaith the Pſalmiſt, is all glorious on the inſide. As the Glory of Gods Church; ſo the Ioy of Gods Children is much, yea or moſt, inward: and it is no marvell therefore, ifzz1 Iohn 3.2.1 John 3:2 the World and Worldly men ſee not either the one or the other; they wantaa1 Cor. 2.14.1 Cor 2:14 Spirituall eyes to diſcerne either. They thinke there is no mirth, but where there is gigling and laughing, or ſwaggering and revelling, and the like. But Gods Children may ſay to them, as our Saviour to his Diſciples,bbIohn 4.33.John 4:33 I have other meat than you wot of; ſo,ccNon novit impius gaudium juſti. Aug. in Pſal. 137.Ps 137 We have other manner of Ioy than you are aware of. The Godly are oft merry, though they make little ſhew of it: yea their mirth is moſt many times, when it is leaſt ſeene. Thoſe that preſcribe rules for the choice of Simples, adviſe to take herbes in the Spring, flowers in Summer, fruits in Autumne, ddVel incunte, vel exeunte hyeme, antequam in caulem aſcendere humiditas ceperit. Cord. in Pharmacop.roots in Winter; and why roots for the moſt part at that time? Surely becauſe the ſap is then gone downe; it is moſt in the root, when it is leaſt in the ſtock; it is moſt of all then under ground, when it is leaſt to be ſeene above ground. And ſo it is oft-times with the Ioy of Gods Children,eeMartyr etiam in catena gaudet. Gaudebat Crispina, cùm tenebatur, cùm audiebatur, cùm damnabatur, cùm ducebatur. Auguſt. in Pſal. 137.Ps 137 it is moſt rife many times with them inwardly in the heart, when leaſt ſhew of it appeareth outwardly, or diſcovereth it ſelfe in their life.

Anſwer 8 Laſtly, is the Joy of Gods Children many times obſcured? or doth it not oft ſo evidently appeare outwardly to the eye? It is no marvell. As we ſaid even now, It is here oft Winter time with them. It is ſo in ſome ſort generally ſo long as they live here. It is Summer here with the wicked, it is Winter with them.ffPſal. 37.2. & 92.12. Foenea quadam foelicitate temporaliter florent. Aug. epiſt. 120. c. 5. Gramen hyeme viret, aeſtate areſcit: arbor areſcente gramine vireſcit. Idem in Pſal. 36.Ps 37:2Ps 92:12Ps 36 The one is as the graſſe that is greene in Winter, but withereth when the heat of Summer once commeth. The other is as the Oake, that in Winter ſeemeth ſeare, but when Summer commeth ſprouteth out, and continueth freſh and greene then, when the graſſe is parcht and burnt up, or made hay of.ggColoſſ. 3.3, 4.Col 3:3Col 3:4 You are now dead, ſaith the Apoſtle; and your life is hid with Chriſt; but when Chriſt, who is your Life, ſhall appeare, then ſhall you alſo appeare in Glory with him. As if he had ſaid, It is now Winter time, and the ſap lieth hid in the root with you, but when Summer commeth, you ſhall ſpring out, and bee in your prime as trees and plants are hhMalach. 4.2.Mal 4:2when the Sunne approacheth.

But more ſpecially it is Winter with them at ſome time more than at others. As in times of affliction, deſertion, temptation and perſecution. That is the Winter that in theiiCant. 2.11.Song 2:11 Canticles the Spirit ſpecially ſpeaketh of. And no marvell if joy and comfort bee then oft-times p. 197reſtrained with them; at leaſt if they doe not then ſo apparently offer themſelves to outward view. Who would expect or require leaves or fruit ordinarily in Winter time from a tree? Not but that the Godly have even at ſuch times alſo good ground even for great joy and much comfort; howſoever they ſee it not for the preſent: or but that they have many of them many times in many ſuch caſes,kk2 Cor. 1.5. & 7.4.2 Cor 1:52 Cor 7:4 as much joy and comfort as ever:llforeign, arbor, non avis, ut Tertull. de reſurr. foreign Pſal. 92.12. & 1.3. Ierem. 17.8. foreign. Plut. ſympoſ. problem. l. 8. cap. 4. Palmae folia non decidunt. Plin. hiſt. nat. lib. 16. c. 20. Ex eis quae ſemper virent, quaedam folia abjiciunt, ut Laurus & Pinus, aliis clam ſubnaſcentibus, palma verò perpetuis veſtita foliis, quae ſemel produxit, ad finem uſque retinet. Glycas ann. p. 1. c. 5.Ps 92:12Ps 1:3Jer 17:8 like the Palme-tree in that regard, that keepeth his greene hew continually, and never caſteth his leafe all the yeere long. But that then uſually joy and comfort is ſomewhat obſcured with the moſt, with weake ones eſpecially, who yet when they are free from ſuch fits, live as cheerefully, as joyfully, as comfortably as any.

Such occaſions and occurents then are the godly ſubject unto now and then, that through their weakneſſe oft diſturbe much and dim their joy for a time. And are not worldly men alſo ſubject to many diſeaſes, diſaſters, croſſes, griefes, diſcontentments, that ſet them oft off the hinges, and marre all their mirth? It is an unequall thing then for them to tax religion for that, or to twit the religious with it, whichmmforeign. Simonides apud Plut. de …til. ex inim. to all other courſes of life is incident as well as to it. An unequall thing for them to require ſuch an equall tenure of diſpoſition from a Chriſtian man, in all occurrents and accidents, as no other is able to exhibit. They maynnExigis ut nulli gemitus tormenta ſequantur? Acceptoque gravi vulnere flere vitas? Ovid. triſt. 5. 1. Nulla flendi major est cauſa quàm flere non poſſe. Pollio apud Se. controv. 4. 1. Miſero ſi flere non licet, magis flendum est. Ceſtius ibid. 3. 8. as well require mirth of a naturall man in the middeſt of ſome ſharpe fit of a burning fever or the like, as require alacritie and cheerefulneſſe of a Chriſtian in ſome ſuch caſes.

But to come ſomewhat neerer home to the portion of Scripture Anſwer 9 that we have in hand. Is not the joy of the godly in this life either ſo full or ſo ſenſible? The Reaſon is here intimated. It isooImperfectis adhuc gaudium ſaepe interſcinditur. Sen. epiſt. 72. but Seed-time as yet. And to ſee to oft-times there is little difference, though indeed there be much, betweene an acre of ground that lieth ſtill unſowen, and one that is ſowen with ſome precious ſeed.

Conſider. 2 And ſo paſſe we on to the ſecond Point before propounded, how farre forth Gods children doe even here partake of this Ioy. Point 2 They are not wholly deprived or debarred of it for the preſent. For they are incited unto it,ppVerſ. 12. in the very next words to my Text. And yet they are not come to the whole crop neither; it is not their Harveſt-time yet: that is not tillqqMatth. 13.39.Matt 13:39 the worlds end. Light is ſowen for them, ſaith the Pſalmiſt.

Obſervation 3 Whence obſerve we, that

This Life is the religious mans ſeed-time.

Ioy is but ſowen for him here.

AsrrIam. 3.18. Gal. 6.7, 8.Jas 3:18Gal 6:7Gal 6:8 the fruit of righteouſneſſe; ſo Light and Ioy are ſaid here to be ſowen.

And that principally for theſe cauſes:

Reaſon 1 1. Becauſe it is here hidden oft, it is not ſo apparent to the eye; it is asſſforeign. Chryſoſt. tom. 6. orat. 42. corne in the ground, that lieth there unſeene: it p. 198is much clouded and obſcured with many croſſes and conflicts.

Reaſon 2 . Becauſe it ſeemeth buried and overwhelmed to ſome. Asttforeign, &c. Chryſoſt ibid. Solo ſepulta credit quae ſunt credita. an ignorant perſon, that knew not the nature of graine, and the efficacie that is in ſeed, would thinke it were not ſowen, but buried and caſt away, when it is caſt into the ground, and laid up in the earth.

Reaſon 3 3. Becauſe it is not yet come to his height and full growth, or to that increaſe that it will come unto. The graine may ſprout in the ground, butuuTerra nunquam ſine uſura reddit quod accepit. Cic. de ſenect. that is nothing in compariſon to that that it is expected to come unto.

Reaſon 4 4. Becauſe it is even here a breeding, and in time it will breake forth, ſpring out, ſhoot up; yea ſoxxPſal. 112.4. Eſt. 8.16.Ps 112:4Esth 8:16 it doth alſo here; and in due time produce and bring forth a plentifull Harveſt. For,yyPſal. 126.5. Non ſpes ſolùm fructus, ſed & fructus est ipſe in ſemine. Bern. in Pſal. 90. ſerm. 17.Ps 126:5Ps 90 thoſe that ſow in teares, ſaith the Pſalmiſt, ſhall reape in joy. And where this ſeed of Light and Ioy is now ſowen, a further larger crop of it ſhall there ſometime ſucceed.

Vſes 4 The conſideration whereof may ſerve;

Vſe 1 Firſt, to admoniſh Gods children not to be diſmaid and diſcouraged,Admonition. or to grow diſcontent, if they cannot finde and feele yet that large meaſure of ſpirituall joy and comfort, that they deſire, and expected, yea and in the word of God is oft promiſed. It is but our Seed-time yet. And would we have Seed-time and Harveſt concurre? No,zzIam. 5.7.Jas 5:7 Behold the Husbandman, ſaith Saint Iames, how he waiteth for the precious fruit of the earth; and expecteth patiently till aaZech. 10.1.Zech 10:1the firſt and latter raine be paſſed on it. And in like manner muſt we have patience till Gods Harveſt-time come, and then ſhall we be ſure to have our full crop, whatſoever it pleaſe God to impart unto us of it before; in the meane while looking conſtantly after the ſpirituallbbDeut. 32.2. Heb. 6.7.Deut 32:2Heb 6:7 raine of the Word, and praying inſtantly for the ſweet dewes of his Spirit, to deſcend downe upon our ſoules, for the cheriſhing and improving of this ſeed of joy ſowen in us. When we have laid our graine into the ground, we doe not looke to ſee it the ſame day againe, much leſſe to reape the ſame day, (as he ſaith of the Hyperborean people farre North, thatccHeresbach. de re ruſt. they ſow ſhortly after the Sunne riſing with them, and reape before the Sunne ſet, that is becauſe the whole halfe yeare is one continuall day with them:) no, we expect not the next day, nor the next weeke neither, to ſee it againe above ground; but we are content to wait patiently till the yeare come about; and are glad when we ſee it but after a month it may be, begin to peepe out of the ground, living in hope ſtill of the further growth of it, and to enjoy at length, after the ſpire and the blade, a full eare. So muſt we learne likewiſe herein patiently to wait Gods good leiſure, and though we ſee a long time but ſlender growth, ſcarce any ſight at all of it, yet not to be diſmaid therefore or diſcouraged, butddSpes alit agricolas: ſpes ſulcis credit aratis Semina, quae magno foenore reddit ager. Tibull. 2.6. live in hope, as the husband-man doth, of further increaſe of it, and of a full crop at length, when God ſhall ſee it good. And the rather by much may wee live in hope, andeeRom. 4.24. —credula vitam Spes fovet.—Tibull. ibid.Rom 4:24 live by hope here than there, becauſe the ſeed that is there ſowen, after it is ſo ſowen may miſcarry; it may be caſt into the ground, and die there, and ſo never come up againe: (ffIoel 1.17.Joel 1:17 The graine, ſaith Ioel, is rotted under the clods:) it may ſpring up p. 199well, andggExod 9 31.Exod 9:31 be blaſted, while it is yet in the blade: it may be eared, and yet periſh ere it come to be cut:hhIoel 1.5, 16. — ſaepè est Spem mentita ſeges. Horat. l. 1. ep. 7.Joel 1:5Joel 1:16 The meat, ſaith the Prophet, is cut away from your mouth: that is, it is ſpoiled and ſtroyed when it is full ripe, and fit for the ſickle, when you make full account to feed on it, and it is in a manner even in your mouthes. But this ſpirituall ſeed of light and joy (iiDe radi…e ſiquidem certius dici potest. quod de fractu Sen. epiſt 59. Gaudio junctum est non deſmere; nec in contraria verti. Et ep. 23. Nunquam deficiet, cum ſemel …dè petatur inveneris. Et epiſt. 27. Si quid obſtat, nubium modo intervenit, qua infra feruntur, nec unquam diem vincunt. the maine matter and ground of it, I meane) that is ſowen in the hearts of Gods Children, being an incorruptible ſeed, ſhall never die and decay, but though it may ſeeme to lie dead there for a long time together, yet it ſhall ſurely ſprout out, and in time ſhew forth it ſelfe; yea it is even then ſprouting, when it ſeemeth ſo to liekk1 Cor. 15.36.1 Cor 15:36 dead, and it will daily be growing, as thellMark. 4.26, 27, 28. Gaudium ex ſe ortum fidele firmum …ue est, & creſcit, & adextremum uſque proſequitur. Sen epiſt. 98.Mark 4:26Mark 4:27Mark 4:28 ſeed caſt into the ground, though it be not regarded, or notice taken of it, till it come to its full growth. FormmProv 4.18.Prov 4:18 the way of the Iuſt, ſaith Salomon, is as the light, that ſhineth more and more till it bee broad day light. And,nnPſal. 37.6, 7.Ps 37:6Ps 37:7 God will in his due time bring their righteouſneſſe forth as the light, and their judgement as the noone-day, that doe quietly and conſtantly reſt upon him, and are content to wait and abide his pleaſure. For,ooGal. 6.8.Gal 6:8 Hee that ſoweth to the Spirit, ſhall from the Spirit reape life eternall. And,ppProv 11.18.Prov 11:18 He that ſoweth righteouſneſſe, ſhall have a ſure reward. And,qqGal. 6.9.Gal 6:9 In due time we ſhall reape, if we faint not.

Vſe 2 In the meane ſpace let us take heed, that we be not herein our owne enemies; that wee doe not by our diſorders and exceſſes,Caution. by our owne wickedneſſe or wantonneſſe diſturb wilfully our owne peace, and ſo eclipſe our owne light, byrrEſa. 59.2. Lam. 3.44.Isa 59:2Lam 3:44 interpoſition of ſome grievous enormities, which asſſSol interventu Lunae occultatur, Luna terrae objectu: ita vices redduntur, eoſdem Solis radios Luna interpoſitu ſuo auferente terrae, terraque Lunae. Plin. hiſt. nat. l. 2. c. 10. the darke body of the Earth comming betweene the Sunne and the Moone, may bee a meanes to reſtraine the ſweet influences of Gods Spirit, that otherwiſe wee might have enjoyed: (ttVis nunquam triſtis eſſe? benè vive. Bona vita ſemper gaudium habet. Aug apud Tambac. de conſol. Theolog. l. 9. & Iſidor. de miſer. hom. l. 2. Wouldſt thou never bee ſad? ſaith Augustine, have an eye to thy life, be carefull ever to live uprightly: A religious life can never want matter of much joy.) Or how we growuu1 Theſſ. 5.19.20.1 Thess 5:191 Thess 5:20 negligent in the uſe of good meanes for the maintaining and feeding, yeaxx2 Tim. 1.6.2 Tim 1:6 for the ſtirring of it up, and the making of it burne cleare, that ſo we may walke cheerfully and comfortably in the light of it. ForyyZech. 4.2, 3, 12.Zech 4:2Zech 4:3Zech 4:12 light muſt, we know, be maintained, and oftzzExod. 27.21.Exod 27:21 tended and trimmed, or elſe it will but burne dimme and afford little light. Yea, if wee doe finde at any time ſome defect in this kinde, ſome reſtraint of ſpirituall comfort, let us deſcend into our ſoules, and ſeriouſly examine our ſelves, whether we nouriſh not within us ſome ſecret corruption, that may choake this our joy, and like a thicke fogge, or a filthie vapour aſcending up in our ſoules, may keep the light of Gods countenance from ſhining in upon us ſo brightly as otherwiſe it would, or peradventure formerly it hath done.

Vſe 3 Againe, Is this ſeed ſowen already? and is there a ſure crop to come of it? Then as the Pſalmiſt thereupon here inferreth,Exhortation. aaVerſ. 12.Rejoyce ye righteous, and be glad in the Lord. Be not as ground or land that lieth wholly unſowen. Full glad is the Husbandman when hee hath had a ſeaſonable ſeed-time, and hath got his graine once well into the ground. But how merry thinke you, would he bee, if hee could have his crop ſecured? This ſhould therefore ſerve againe to incite and ſtirre up all Gods Children, to conſtant and continuall joy p. 200and rejoycing, having ſo ſound a ſeed of joy ſowen in them, and being ſo ſure of a large and plentifull crop of it: to ſay with the bleſſed Virgin, bbLuke 1.46, 47.Luke 1:46Luke 1:47My ſoule doth magnifie the Lord, and my ſpirit rejoyceth in God my Saviour: And with the Spouſe in the Prophet,ccEſa. 61.10.Isa 61:10 I will greatly rejoyce, and my ſoule ſhall bee joyfull (for why ſhould it not be ſo?) in my God; evenddHabb. 3.18. in the God of my ſalvation.

Vſe 4 Reprehenſion.Yea it may well ſerve to checke us, for that fondly and wilfully we ſuffer our ſelves by every ſleight and trifling occaſion to bee bereft of this joy, whereof Gods mercy and goodneſſe hath in part put us here in preſent poſſeſſion. There iseeAdhuc in nobis non pueritia, ſed, quod gravius eſt, puerilitas remanet. Sen. ep. 4. Etiam poſt juventam canoſ que puerilitas eſt. Idem de conſtant. ſap. c. 12. a childiſh and peeviſh humour naturally in every one of us: and ſome tang and taint of it we may obſerve even in Abraham; ffGen. 15.1, 2.Gen 15:1Gen 15:2Feare not, Abraham, ſaith God himſelfe to Abraham; I am thy buckler, and rich reward. But, Lord, what wilt thou give me, ſaith Abraham to God againe, ſo long as I goe childleſſe? As if all he had were nothing, or he could have no joy of any thing, ſo long as he was without that one thing, ſo long as he wanted a ſon and heir: asggEſter 5.12, 13. Haman had no joy of all his wealth and honour, and grace and favour with King and Queene, ſo long ashhEſter 3.2, 4, 5. Mordecai crouched not to him, nor fawned on him, as others did. And the like wayward humour is too riſe with the moſt of us. We are likeiiContemnenda miramur, pueris ſimillimi, quibus omne ludierum in pretio eſt. Parentibus quippe, nec minus fratribus, praeferunt parvo aere empta monilia: & tam nucibus amiſſis ſlebunt quàm parentibus. Sen. de ira l. 1. c. 12. & epiſt. 115. children with whom toyes and trifles are more regarded than matters of greater worth and weight; and who thereforekkforeign. Plut. de tranquill. if ſome one of thoſe toyes bee taken away from them, though they have many more of them beſides, will in a pettiſh humour caſt all the reſt away after it, and ſit whining for that one. The loſſe or want of ſome one trifle, and that ſuch ſometime as a Chriſtian man or woman might well be aſhamed to make any reckoning or account of, that either wee had and have loſt, or doe want and would have, I ſay not ofllGeneſ. 37.34, 35. 2 Sam. 18.33. & 19.2-7. Ierem. 31.15.Gen 37:34Gen 37:352 Sam 18:332 Sam 19:2–7Jer 31:15 a childe, or of a friend, or a father, or of ſome worldly meanes, (that the moſt are wont moſtmmPloratur lachrymis amiſſa pecunia veris. Iuven. ſat. 13. heartily to mourne for) but of a fine ruffe, or a new faſhion, or of a good looke from ſome great one, or of a bowe of the knee from ſome inferiour one, or of an hawke, or an hound, ornnSee Guevaraes letter to a Lady, upon ſuch an occaſion; in his golden Epiſtles. Et de quibuſdam Iuvenal. ſatyr. 6. Morte viri cupiant animam ſervare catelli. a whelpe, (for even ſo low, and yet lower, doe our baſe affections oft deject us) doth ſo affect us, and goe ſo neere to the heart with us, thatooforeign. Socrates apud Stob. c. 4. it is a meanes many, too many, times to abandon all joy and mirth with us, as if all theppIob 15.11.Job 15:11 gracious favours of God towards us in Chriſt Ieſus, and all theqqEpheſ. 1.18.Eph 1:18 rich and glorious hopes of our eternall inheritance with him, were all nothing in compariſon of ſuch a trifle as that, or not able to joy and cheere up our hearts without it. This childiſh and ſottiſh quality ſhould we every one of us take notice of in our ſelves, of too much proneneſſe at leaſt unto it, andrrAb hac te infamia vindica, ne videatur plus apud te valere unus dolor, quàm haec tam multa ſolatia. Sen. ad Polyb. conſol. c. 31. ſtrive and labour againſt it, as being worthily aſhamed of it, and conſidering with our ſelves, what an unworthy thing it is, that the love and loſſe of ſuch pidling toyes, yea or of any worldly thing whatſoever, ſhould prevaile ſo farre with us, as to deprive us of that joy and comfort that our bleſſed eſtate in Chriſt Jeſus even for the preſent may well miniſter unto us. An Heathen man telleth a Courtier that had loſt his Sonne; thatſſFas tibi non est ſalvo Caeſare, de fortunatua queri. Hoc in columi ſalvi tibi ſunt tui. Nihil perdidiſti: non tantùm ſiccos oculos tuos eſſe, ſed etiam laetos oportet. In hoc tibi omnia ſunt; hic pro omnibus est. Adverſus foelicitatem tuam parum gratus es, ſi tibi quicquam hoc ſalvo, ſlere permittis. Sen. ibid. c. 26. he had no cauſe to mourne, either p. 201for that or ought elſe, as long as his Soveraigne was in ſafety, and he in favour with his Soveraigne, he had all things in him; and ſhould be unthankfull to his good fortunes, if hee were not cheerfull both in heart and looke, ſo long as things ſtood ſo with him, as then they did. How much better may it be ſaid to every true Chriſtian, let his wants and his loſſes be never ſo great, that hee hath little cauſe to mourne for them, ſo long as he is in grace and favour with God;ttDeum habens, omnia habes. Auguſt. de temp. 146. he hath all things in him, anduuQuid hac Iobi miſeria miſerius? & quid tamen hac infoelicitate foelicius? Perdiderat omnia, quae dederat Deus. Sed habuerat ipſum, qui dederat omnia, Deum. Data perdiderat, non datorem. Omnia perdiderat, & plenus erat. Idem in Pſal. 66. & de diverſ. 12.Ps 66 ſo long therefore hee is happy, and hee have nothing elſe but him. And exceeding unthankfull is he to Gods goodneſſe, if the apprehenſion of itxxAct. 14.17.Acts 14:17 fill not his heart at all times with gladneſſe; unworthy is he of ſalvation by Chriſt, that cannotyyPhilip. 4.4.Phil 4:4 at any time finde matter of rejoycing in Chriſt.

Yea, but how can wee rejoyce, peradventure will ſome ſay, Objection. zzforeign, &c. Baſil. Caeſ. hom. 4. Quem vide ibid. & homil. etiam 5.amids ſo many croſſes and calamities as Gods Church and Children are daily vexed and annoyed with, yea and our ſelves alſo among the reſt? Or how can we rejoice, when wee have ſo many ſinnes and corruptions to be ſory for? Yea, how may we lawfully rejoyce, whenaaEſa. 22.12.Isa 22:12 we are called unto heavineſſe and ſolemne humiliation, when we are commanded and enjoyned by God, to mourne and lament? When either our owne eſtate or Gods Churches is ſuch, thatbbAmos 6.6. See the Sparke.Amos 6:6 not to be ſorie, and to be even ſicke with ſorrow, may well ſeeme a ſinne?

To this I anſwer:

1. We muſt ever remember ſo to keepe one Commandement, that wee breake not another.ccMatth. 4.17. Mark. 1.14.Matt 4:17Mark 1:14 Repent, is one Commandement; Anſwer 1 ddMatth. 5.12. Luke 10.20.Matt 5:12Luke 10:20Rejoyce, is another. And he that commandeth the one, hath enjoyned alſo the other. As Saint Iames therefore reaſoneth,eeIam. 2.11.Jas 2:11 He that ſaid, Thou ſhalt not kill, hath ſaid alſo, Thou ſhalt not commit adultery; though thou doſt not kill therefore, yet if thou doe commit adultery, thou art a tranſgreſſour. So here, he that hath commanded us to be ſory for our ſinnes, and for the afflictions of our brethren, hath commanded us alſoff1 Theſſ. 5.16.1 Thess 5:16 evermore to rejoyce. And therefore though we faile not in ſorrow for our ſinnes, or for our brethrens afflictions, yet if we wilfully baniſh and abandon this ſpirituall joy which Gods Spirit requireth of us, we make our ſelves thereby guilty of ſinne in Gods ſight. A ſinne it may begg1 Cor. 5.2.1 Cor 5:2 not to be ſorrie at ſome time: and a ſinne it is for Gods childe at any time not to joy. They ſay thathhPraecepta negativae ligant ſemper & ad ſemper. Affirmativa ſemper, ſed non ad ſemper. Thom. Aquin. ſum. p. prima ſecundae q. 71. a. 5. & q. 88. a. 1. & q. 100. a. 10. & Gerſon. reg. mor. Negative precepts or prohibitions only, tie at, and unto all times: But this Affirmative injunction alſo concerning a Chriſtian mans joy, iiContinuum vult eſſe & non interruptum gaudium noſtrum. Gilbert in Cant. 10.admitteth no intermiſſion, but tieth unto all times. Sorrow may be ſometime out of ſeaſon: this ſpirituall joy, as of ſome food we ſay, is never unſeaſonable. The godly are at ſome timeskkNehem. 8.9, 10.Neh 8:9Neh 8:10 prohibited the one: they are never inhibited, but enjoyned ever the other. Yea marke what I ſay; it is undoubtedly true: Albeit few be prone to offend that way, yet a man may offend even in exceſſive ſorrow for ſinne, in thinking too much on his ſinnes, in mourning unmeaſurably for his ſinnes. If ſuch thy meditation of thy ſinne, p. 202and ſorrow for thy ſinne ſhall ſo farre prevaile with thee, that thou art whollyll2 Cor. 2.7.2 Cor 2:7 ſwallowed up with it, or by meanes of it, art eithermmQuomodo Sen. ad Polyb. c. 26. Non licet tibi ſtere, ut multos flentes audire poſſi…. Vt periclitantium lachrymae poſſint, tibi tuae aſſiccandae ſunt. detained from, or diſabled unto, and made wholly unfit for the performance of other neceſſarie duties, that thy ſorrow doth then make thee guiltie of ſinne, and thou haſt juſt cauſe to be ſorry for that ſorrow.