2 3. Let us break their bonds asunder and cast away their cords from us But we feare not that you will take any hurt by this for we trust we have compounded you a sufficient antidote against such poyson in what hath been already said if not we have choice of many ingredients more which we doubt not will make the physick strong enough 4ly Fourth ground Accepcion of actions A fourth cause that a godly man hath to be merry may be The acceptation of his actions whereof he hath good assurance by the testimony of God's Spirit For we see amongst our selves 't is a very great cheering to a man both in and for the doing of a thing if the person for whom he does it accept's of it as the contrary must needs be a great discouragemet Goe thy way eat thy bread with joy and drink thy wine with a merry heart for God now accepteth thy work Eccles 9.7 I said By the testimony of God's Spirit for that must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Rom 8.16 witnesse together with his spirit or else the witnesse of his own spirit or conscience is nothing worth And therefore Paul when he had commended the truth of what he was to say to the Romanes by the testimony of his conscience as if he had said nothing if he had said no more presently added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Holy Ghost Rom 9.1 I I say the truth in Christ I lye not my conscience also bearing me witnes in the Holy Ghost When I have spent howers in prayer or hearing or meditation or fasting nay when I have well spent my whole life let me but have Enoch's testimony * Heb 11.5 Fift ground Experience of God's love that I have pleased God how will my heart rejoyce 5ly A fift ground may be Experiences of God's love which a good Christian hath a great many more then he takes notice of and that I must needs tell him is his usuall fault Is it not of efficacy think you to make a man merry to have in his mind when he is alone and to be able to talke of when he is in company such and such a mercy recieved at such and such a time How such a time God hedged up his way into sinne how at such a time he hedged up his way into misery How signally and plainly God hath carried him along in all his wayes by an overruling hand of providence so that all things even those which in his best advised judgment he thought the worst were made to worke for the best How at such a time God opened his eare for instructiō * Job 36.10 How at such a time he gave him a most gracious meeting with warming ēbracings of love at such a time with strong sealings of the righteousnesse of faith at another time with most lively quicknings of hope If these consolations be small I know not what consolation is 6ly The sixth ground The Scriptures The sixth thing that will afford the godly man matter of joy is that wherein the wicked man can take no comfort because it layes open his sin to him together with the punishment of it which he hath no assurance to avoid for want of faith and repentance The written word of God which we call the Scriptures even both the Testaments left with us for this end that we as the Apostle * Rom 15.4 saith through patience and comfort of the Scriptures might have hope How many hundred most abundantly comfortable promises are there in those Scriptures not only of things able to make the godly joyfull for such might be and they might be never the better for they might take no joy in them but some of them even of joy it selfe The Spirit of the Lord is upon me c. To appoint unto them that mourne in Zion to give unto them beauty for ashes the oyle of joy for mourning the garment of praise for the Spirit of heavinesse c. Isa 61.1.2 3. See also Isa 51.11 ch 60.20 The whole Gospell what is it else but joyfull newes Not barely newes but joyfull newes glad tidings of great joy as saith the Angell Luk. 2.10 Now when godly men meet with such a treasure of rich treasures as the Gospell is which they never laboured nor paid for and such a large crop of mercies and benefits as are contained in the Gospell which they never sowed nor plowed for which Christ alone hath purchased for them to their hands of his own free love when instead of walking in darknesse as they have done all their life before they shall see a great light and though their lot was cast in the land of the shadow of death that even then the light shall shine upon them how can they chuse but joy according to nay beyond the joy in harvest and as men rejoyce that devide the spoyle * In that verse whereas we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in creased the joy it is read also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are w rds usually changed and encreased his joy and so the Sept read Isa 9.3 He that keeps continuall feasting upon such good cheare as the promises unlesse he be very stupid and absurd as it is an absurd thing to be sad at a feast his garments must needs be alwaies white his head can never lack oyntment Now in the Gospel God hath set before us the table was spread at Jerusalem Isa 25.5 though to the Jewes it became a snare Psal 69.22 a feast of fat things a feast of wines on the lees well refined Isa 25.6 Nay not only the promises benefits to come when Christ shall come nor the Gospel or the newes of their comming either before or after their coming but even all the commandements and lawes of God and Christ contained in the whole book of the Scriptures as grievous as they are to a wicked man are to a godly man matter of infinite pleasure and delight God's lawes are so just and righteous that the vertuous heart of a just and righteour man cannot but delight in them as all other things doe in that which is most suitable to them How many times does David tell you thus much The statutes of the Lord are right rejoycing the heart Psal 19.8 And Ps 119.111 They are the rejoycing of my heart see at your leasure the 14.16 20 27 50 54 70 92 143 verses of the same psalme Indeed God's Lawes are such proper and wholsome food for a man that if the Stomack be clean and the will be not disordered with lusts and ill humours they cannnot chuse but relish them The very nature and constitution of the soule neither corrupted nor distempered with sinne and lusts will agree with it and embrace it with as much love and complacency as a healthy stomach doth wholsome food And indeed it is the maine reason why God's law is so pleasing and delightsome to a regenerated person viz
Lord before him And indeed it would be small cause of joy for a man when God is with him to have his backe towards him to be in his presence so as not to enjoy his company If my friend see me I cannot see him againe what comfort is it to me that he sees me 'T is rather so much vexation 'T is not what another thing does to me neither is it what another thing is if that be all that can make me merry I must doe somewhat my selfe Use and enjoy and improve that which I have For what is the noone light to a blind man or the most nourishing food put into a dead man's mouth I must see God as well as he see me And I must see him in love and peace and so enjoy him or else I shall never be the better as I can never be better then when I doe so And even so Godly men doe through the spirit For as God sets them before his face as a father does his child to looke to it that it take no hurt Ps 41 12 * And set test me before thy face for ever so they againe like little children not able to stand alone keep continuall looking upon him smiling and rejoycing because though they themselves are weake yet he they know can and will stretch forth an almighty hand whensoever they are ready to fall Psal 16.8 a Because he is at my right hand I shall not be moved Now doe but consider Can it be lesse then unspeakable comfort for men to be still in the presence of a just and powerfull God who will not see them wronged of a bountifull God who will not see them want and of a loving tender hearted God who cannot endure to see them sad but to prevent it will continually * Lev 26.11 12. 2 Cor 6.26 walke in them and dwell in them never leave them alone But what doe I tell you of having God's presence so as all the creatures have only they wāt the enjoymēt of him when I might tell you of being hid in the secret of his presence For thus David speakes of those that feare God Thou shalt hide thē in the secret of thy presence from the pride of man thou shalt keep them secretly a See Psal 91.1 in a pavilion from the strife of tongues Psal 31.20 Hereupon he calls them God's Hidden ones Psal 83.3 Godly men are God's Jewells b Mal 3.17 which he bought with a high price even the Highest priests own bloud And therefore doubtlesse they are higly priz'd and curiously kept and sure to be safe He is as tender of them as a man can be of the apple of his eye Zach 2.8 They are his anointed and consecrated ones whom he hath set apart for himselfe Psal 4.3 So that he will not have any thing else to have part in them much lesse will he allow them to be touched by the hand of violence Touch not mine anointed c. Psal 105.15 Little doe the men of the world think how near the Saints even while they are here on earth are to God that dwelleth in heaven David saith of the children of Israel that they were a people neare unto him Ps 148.14 They were as neare to him as a man's girdle is to his loines Jer 13.11 * As a girdle cleaveth to the loins of a man so have I caused to cleave unto me the whole house of Israel They cannot want any thing but he will be sure to know of it and they shall not desire any thing but he will be ready at hand to give it He hath so much power for them and so much love towards them that in what condition so ever they are he is able and willing to be what they stand in need of even all in all They are his sheep And he is their shepheard in the wildernesse to lead them to the green pastures Psal 23.1 A shadow to hide them from the heat of persecution Psal 91.1 A hiding place to run to from the wolves Psal 31.20 They shall not want help nor protection nor any thing else so long as they are like sheep harmelesse and quiet and desire but to defend themselves for I must confesse I know of but little helpe they have promised them in offending others Neither is it a thing they ought or doe desire to have If others offend them they are told that God will be their buckler their shield Ps 3.3 and their fortresse Ps 31.3 Ps 144.2 But If they will offend others he doth not say he will be their speare or their sword Now a man that is of a peaceable disposition as a true Christian certainly is above any in the world if he can but be defended and protected from harme himselfe I le warrant you he will be merry enough trouble no body And how can there be bee or protection desired then what a godly man hath For as I told you God himselfe is his fort And he is such a fort as cannot be scaled for he is higher then the highest and there is not a higher then he Eccle 5.8 And such a fort as is * Be thou my strong habitation whereunto I continually resort Psal 71.3 never shut to him let him come when he will And alwaies near to him let him be where he will for being every where he must needs be a very present help in trouble Ps 46.1 The ūgodly are nothing so But are like a Cony that being a great way off from his bury knows not wich way to take and shifting some times to this bush and sometimes to that and sometimes to a shallow hole imagines himself safe enough though doubtles if it ever cōe to his remembrance he thinks he should be more safe in his bury But all these refuges prove but so many traps he is so much the more easily taken Farther yet The godly are not happy ōly with the secret of God's presence in which they are hid but with the presence of his secrets which they are not concealed The secret of the Lord is with them that feare him Psal 25.14 O the glorious ravishing things that are to be had in God for the soules of those that follow after him zelous unwearied soules not entertaining only but with incessant workings of affection maintaining communion with him I know the men of the world because there is nothing that they know of having but the Spirit of the world which cannot discerne the things of God think think there are no such things at all as godly men usually talke of and take them but for phancies But I am confident and I can guesse somewhat by what I my selfe have tasted that they * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are things which neither eye hath seen nor eare heard and that have not entered into the heart of man which God hath prepared for them that love him 1 Cor 2.9 Now he revealeth many of these
Jesus Christ And these things write * I see no reason for Beza's sit communio let it be because of these words I unto you that your joy may be full 1 Joh 1.3.4 Now the Spirit is a third person whose company Christians enjoy and upon the account whereof their condition affords them matter of rejoycing For although they enjoy the Father and the Son by the Spirit yet may I well put this for a third enjoyment because they enjoy the two first but by hope and desire and by meanes of the Spirit which they shall not have such need to doe when they come to Heaven but the Spirit they enjoy immediatly and it workes immediatly upon them and not by objects only for that is rather the businesse of God's providence then the Spirit Now can it be imagined that a man can live a sad life that hath a Comfortour not only with him but within him as our Saviour told his disciples He dwelleth with you and shall be in you Joh 14.17 Must it not needs be a great helpe to joy to one that is travelling to Heaven I say not to be led by the hand but in a manner carried on towards his home To have a word constantly behind him saying This is the way walke in it whensoever he shall turn either to the right hād or to the left Isa 30.21 When there is so great danger of errour and the danger of errour is so great to have for his guide the Spirit of truth within him Joh 14.17 chap 15.26 chap 16.12 Is it nothing think you for one that was once under the law of sinne and death now to live and be led by a Spirit of life Rom 8 2. Is it so slight a cause of joy think you for one that was once a poore ignorant soule and seeth millions round about him remaining in that condition perhaps for ever to have the Spirit of wisedome and revelation to have the eyes of his understanding enlightned so as to know what is the hope of God's calling and what the glory of his inheritance in the Saints and what is the exceeding greatnesse of his power towards believers who believe according to the working of his mighty power Eph 1 17.18.19 Can there be a more joyfull thing to a man that was once only under the law a meere servant and continually in feare * Heb 2.15 Luk. 1.74 not only to be adopted and to have his condition changed but to have a Spirit of Adoption within him to give him an enjoyment and sence of his condition and enabling him to looke boldly upon God and call him Abba father Rom 8.15 Is it so small a matter of comfort think you for one that is in continuall need hath occasion to pray to God but knowes not how to pray as he ought to have such a one within him as the Spirit himselfe to make intercession for him Rom 8.26 Is it not matter of joy think you for one that hath a great burden of sinne lying upon him and would faine be eased while others by insensibility and death in sins and trespasses lye still and stir not at all to have the Spirit himselfe who is set opposite of * Gal 5.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purpose to sinne and the flesh to keep them in subjection continually within him enabling him to mortifie the deeds of the body that he may live Rom 8.13 Hath not he by much the start of the men of the world for mirth who in times of persecution and scandall when feare love of the world carrie others that are hypocrites cleane away hath continually within him a Spirit not of feare but of power and love and of a sound mind to hold him fast 2 Tim 1.7 Is this comfort of God small for men not only to have eternall life given * Job 15.11 them in a free bargaine or covenant of grace and not to have earnest only but to have for earnest the earnest of the * 2 Cor. 5.5 Perhaps best interpreted appositively The Spirit for an earnest As said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seale of circumcision Rom 4.11 A manner of expression in most languages as in Hebr. Gen 15.18 Ezek 3.13 c Spirit You may judge what sweet cheerfull company the Spirit is by his fruits The fruits of the Spirit are love joy peace long suffering gentlenesse goodnesse faith meeeknesse temperance Gal 5.22.23 I know that carnall men who are yet in the world and not chosen out a Joh 15.19 of it will be ready to laugh at you if you tell them thus much and will not by any meanes be brought to believe what I have said of the Spirit which is a thousand times too short I am too young a Christian to speak sufficiently of it because they see him not neither know him Joh 14.17 But the godly know him and though they see him not yet they doe find continually by experience that he dwelleth with them and is in them as it is in the same place 4ly Besides the company of God lest he should complaine of too great distance betwixt him and his company A godly man hath the conpany of ANGELLS Creatures as well as himselfe and though in their nature his superiours yet in their office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merely ministring spirits sēt forth to minister for them who shall be heires a Or that shall inherit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are heires already Ro 8.17 of salvation Heb 1.14 For the number how many every Christian b See more in the View of Threats in the ch of Enemies of God's Church hath I dare not undervalue their condition and respect with God to say they have but one a piece But rather think they are so farre from having the number stinted so low that it is not stinted at all but they may have more and more as their need increaseth even to Mahanaim enough to make a campe if there be occasion as well as Jacob * Gen 32.2 and a 2 Kin. 6.17 Elisha 'T is true we read of but one Angell for all the Israelites Exod 23 But that Angel was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angell of his presence b Perhaps ment by presence Ex 33.14 otherwise interpreted by Moses v. 15. or face Isa 63.9 his chief Servant Zach 3.8 who was next to him continually saw * Esh 1.14 his face nay he was the expresse Image of his person and so the fitter Angell of his face or presence and although he be called by occasion an Angel for what he did yet he had another name from what he was by inheritance the name of a Son Heb 1.4.5 If God sent his Son it is likely he sent the more Angels to attend him But David absolutely saith that The Angel b For Angells An enallage of the singular number for the plurall usuall in the Heb as Exod 33.38 Lev 11.2 c.
if he have but a little stomach and he that hath a little cloth if he have but a little body doubtlesse are as well provided for as he that hath much meat and a great stomach to fill and he that hath much cloth and a great body to cloath If a godly man's estate should be counted little because another hath more or because it is so in comparison of a greater then I know not who hath much For there is none that hath so much but either he himselfe may have more then he hath or another have more then he Againe a man is not to be counted rich for abundance of that which is hurtfull to him but only of that which is profitable Now the blessings of God such as all God's gifts are if they are not abused are blessings indeed only to the Godly to whom curses themselves are blessings But the wicked as their curses are curses indeed so their very blessings prove curses and so many coales of fire upon their heads Punishments which are made profitable to the godly and outward blessings which are made harmlesse to him come both to the wicked man with a curse in their mouths so that they have no cause to rejoyce and a sting in their tailes so that they are never the better There is a sore evill which I have seen under the Sunne namely riches kept for the owners thereof to their hurt Eccl 5.13 It goes with men in regard of temporall enjoyments altogether as God goes with them If a man have not God for his portion he had as good have no portion at all For he will have his portion or something else for his God and then his condition is bad be it never so good But if God be given into the bargaine be it little be it much it will fare with us as it did with the Israelites when they gathered Manna He that gathered much had nothing over he that gathered little had no lack Againe he that hath a little estate and is not in debt or hath his debts paid will live merrier every day of the weeke and we usuall count him more rich then another that is richer then he Dayly experience shewes in how deep melancholy men usually are that are deep in debt How doe they wish above any thing in the world that they themselves were out how doe they blesse above any condition in the world the condition of others that are not in their condition So many sinns committed so many debts And as the godly man is merry because his creditour is satisfied and is so farre from being sad for having been in debt that he rejoyceth so much the more that he was indeed the servant of sin so the wicked man being still dead in trespasses and sinnes as long as sinne and the law lyes at his doore and his debts are laid to his charge is as farre from joy as he is from a truly quiet conscience and can never be truly merry A godly man will owe nothing to any man but what debet debere he ought to owe what he ought to be still paying and never have paid all to love him I here is none in earth therefore that can justly molest him Neither hath heaven any thing at all against him For he that paid his ransome for him to redeeme him from hell hath also paid his debts for him to free him from heaven having blotted out all his sinnes against God and blotted out all God's hand-writings and bills against him The thought hereof must needs make him exceeding merry in regard that his condition before was so exceeding sad it being as great a cause of joy to have been miserable as it is of sorrow to have been happy Now if this be the godly man's condition though the wicked man should dip his feet in oyle and wash his steps in butter though he have heaped up silver as the dust and gold as the mire of the streets or though he had never so much yet I would say of the other even with his little estate if it happen so to be as Gideon said to the Ephraimites Judg 8.2 Is not the gleaning of the grapes of Ephraim better then the vintage of Abiezer But then if this be a godly man's visible estate what is his invisible estate think you for indeed as Paul saith 2 Cor 4.18 We looke not at the things which are seen but the things which are not seen For the things which are seen are temporall but the things which are not seen are eternall Certainly you cannot immagine but his invisible estate must needs be great in regard that though his visible estate be little or though he have little here that any man can see yet you may see him beare up his sailes as stifly and live as cheerefully as the best If we see a man live plentifully and merrily know of no estate he hath to maintaine it we conclude either that he hath some private friend to beare his charges or that he hath some private estate or else certainly is assured to have an estate ere long therefore is resolved to live accordingly Now the godly man besides the estate which he hath in possession temporall meanes which every man sees spirituall meanes the meanes of grace which few doe none can sufficiently prize and besides the helpe of a most bountifull father to supply him the comfort whereof none can sufficiently admire hath another greater estate in reversion which is no lesse then a kingdome Behold an invisible estate not to be valued or surveyed An estate of invisible glory such as eye hath not seen an estate of unheard of value such as eare hath not heard an estate of unconceivable greatnesse for hight and length and bredth and depth such as it hath not entred into the heart of man to concieve Behold an estate not subject to taskes nor taxes not troubles nor misfortunes not the power of the moth or the theife An estate that lies in a better countrey then Canaan in a better city then Jerusalem whose builder and maker is God and none but he Where for his earthly house of this tabernacle he shall have a building of God a house not made with hands but eternall in the Heavens 2 Cor 5.1 As long as he hath such an estate in expectation let him have never so little in possession I will say to him as it was said to the Angel of Smyrna Rev 2.9 I know thy workes and tribulation and poverty but thou art rich Neither is the time so long till this great estate comes into his hands that the goodnesse of the thing should be any whit abated by the length of the delay which usually they have more then others as I shall hereafter shew and many times more then they would have themselves For who will not serve twice seven yeares or suppose a few more yeares in hopes if he have an assurance to obtaine at last
that forget God and the hypocrites hope shall perish whose hope shall be cut off and whose trust shall be a spiders web He shall leane upon his house but it shall not stand he shall hold it fast but it shall not endure Job 8.13.14.15 Albeit methinks I could live very chearefully upon such a hope as a godly man's is if it were a thousand yeares The Psalmist did not stick to pronounce for blessed not only him that hath the God of Jacob for his helpe already but him whose hope is in the Lord his God Ps 96.5 But the comfort is he that hath this hope hath a portion also in the Land of the living I cried unto thee O Lord I said thou art my refuge and my portion in the land of the living Psal 142.5 The godly man also hath a portion in this life though not his portion for it is not all he is to have as well as the wicked And farre better then his not only for the goodnesse of the thing being God himselfe who is the chiefest good but for the length of time that he is to have it not till he dies nor till the end of the world further then which to them their heires for ever reacheth not but for ever ever Ps 73.26 God is the strength of my heart and portion for ever Whereas the wicked man hath indeed a portion but it it might be said also he hath his portion he is to have no more From men which are thy hand O Lord from men of the world which have their portion in this life ps 17.14 And thus much for the godly man's wealth that he is rich I might say as much for Honour though not for honours viz that he is honourable even in the account of the wicked in their more serious thoughts His face seemes to shine so that many times they stand gazing and admiring at him But in the next place let us speak of his Health A tenth ground Health then which there is no temporall blessing of greater concernement for a merry life Now I may say of this also as I did of wealth that whether a godly man have it or not for I doe not make it necessary for every godly man to have every thing that is a cause of mirth he is fairest for it He hath those helps himselfe and practiseth those things that are good to preserve health of his own accord which others are forced to use for the recovery of it when it is too late There is scarcely a virtue or a virtuous action but hath some virtue more or lesse for the preservation of a man's health If you consider of it you will find it to be so as I say and if I had leasure enough to instance I could easily make it appeare to be so But leaving the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what may be or what is like to be in regard of the causes let us speak a word to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is or hath been I will give any one leave to look abroad in the world and then tell me whether he doe not see it so by continuall experience that not only godly men their health is better but their life is longer seldome living out but halfe * Psal 55 23◠their dayes as the wicked doe unlesse they be taken from the evill to a Isa 57.1 come as some times they are 2. There are many places in Scripture that assure him of it Heare O my Sonne and recieve my sayings and the yeares of thy life shall be many Prov 14.20 For they are life unto those that find them and health to all their flesh vers 22. What man is he that desireth life and loveth many dayes that he may see good keep thy tongue from evill and thy lips from speaking guile Depart from evill and doe good seek peace and pursue it Psal 34.12 to the 15. Thou shalt come to thy grave in full age like as a shock of corne cometh in in his season Job 5.26 In full age Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which word the Rabbines observe that according to the signification of the letters as they are used by the Jewes in numbring there is contained the number of 60. And they say it was a custome of the Jewes when they came to that age to celebrate a feast in token of joy and that they counted it a heavy judgment of God upon a man to take him away before There was a promise made to the children of Israel And the Lord will take away from thee all sicknesse and will put none of the evill diseases of Egypt which thou knowest upon thee but will lay them upon all them that hate thee Deut 7.15 See also c 25.15 Exod 9.14 And I am much taken with the testimony of the sonne of Syrach chap 1.12 The feare of the Lord maketh a merry heart and giveth joy and gladnesse and long life 3. It hath been observed by some that in the time of the second temple when men were worse in 420 yeares there had been a succession of no lesse then 300 Priests they were so short liv'd whereas in the time of the first Temple when men were better in ten yeares lesse space there had been no more then 18 because they liv'd so long It is reported among the Jewes by the Rabbines that the house of Eli according to the curse denounced against them by the * And thou shalt see an enemie in my habitation in all the wealth Which God shall give Israel there shall not be an old man in thyhous for ever man of God 1 Sam 2.32 lived very short lives so long as they continued in their old course of idlenesse and neglect of God's law but that at length upon advice given them by one of their Doctours telling them how that was the cause they died so soone they fell presently to reading and studying the Law and after that most of them lived to be old men 4. God hath much use of godly men and they are but scarce Precious in the sight of the Lord is the death of his Saints Psal 116.15 5. Perhaps for the former reason wicked men have been heretofore made ransoms for God's People to spare them So were the Egyptians for the Israelites Isa 43.3 and so may others be for others They are the Wiseman's words The wicked shall be a ransome for the righteous and the transgressour for the upright Prov 21.18 But yet some will say peradventure that Health and wealth and such like things are indifferent and that it goes for the most part in matters of this life as with the wicked so with the godly and if there be any odds the wicked man commonly hath the best For else to pay me againe in my own coyne how came it about that from Adam to the flood of the Patriarches who were good men there were eleven generations and of Cain's line who were bad men but
adde with him And my soule which thou hast redeemed Psal 71.22 If a godly man's mirth were no better then so viz to consist in laughter it were little better then madnesse for ipse dixit Solomon who no doubt had liv'd a joviall life and therefore could tell by experience said it and stood to his word I have said of laughter it is mad Eccles 2 2. No the mirth I speak so much of is no such thing as uses to be expressed by or hath it's being in shouting or dancing or shaking of the sides or shewing of the teeth Neither are any of those expressions the necessary fruits or signes of it For then you might often conclude against me in regard you shall often find them missing being either neglected for love of better or forborne for feare of offence The instrumentall causes of this mirth are of the same nature the efficient moving and all the rest are not carnall but Spirituall Godly joy playes least in sight and plays most so It is not ordinary ware to be seen by every one that sees the owner 'T is not a thing that may be imitated by beasts or any man but the spirituall Flesh and bone and skin and bodily organs cannot act such a pure spirituall and divine work Nay most commonly when for ought a man can see by his countenance without a godly man may be sad and melancholick and perplexed his joy and mirth within grows so much the stronger as heat does in many bodys in the inner parts by the antiperistasis of the cold that is without Or rather indeed the Soule knowing the nature and worth and excellency of the joy coming from a Spirit thinks it unfit to marre the gift in the use and abase it in the enjoyment by suffering it to be exercis'd by lower instruments then spirituall therefore keeps it wholy to her selfe without dividing it out to many subjects so that the joy being undivided must needs be stronger in it's exercises by being united the Soule the stronger to exercise it by being undistracted more at leasure For so she does all her selfe and trusts not to servants and who doubts that the work is bettter done when the mistresse does it her selfe Other marks there are of this joy to be fetcht from the nature and kind of it and from the chief properties qualities belonging to it The properties belonging to a godly man's joy which are not to be found in the joy of the wicked are 1. Truth Sincerity It is joy in puris naturalibus as they say 'T is all gold without any alloy No mixture of wormwood in the cup to imbitter it no ill herb in the pot to marre the broth No trouble to goe with it no bitternesse or sorrow in the bottome to come after it It is good without sorrow so that he does not grieve with it now and it is good without sinne so that he need not repent of it afterwards 'T is without the adulteration of sadnes to make it uncurrant the mixture of any thing that is evill to make it unpleasant The mirth of the godly is the quintessence of joy the gladnesse of joy as the expression of the Psalmist is more then once when he would set forth the greatnesse of joy Psal 43 4 I will goe unto the altar of God unto God my exceeding joy In the originall 't is the gladnesse of my joy So Psal 68.3 Let the righteous be glad let them rejoyce before God yea let them exceedingly rejoyce In the original 't is let them rejoyce with gladnesse as if there might be a joy that had sorrow with it and as if none but the righteous could have such a joy as hath none with it A wicked man's joy can be but little better then equivocally so as a painted dog is a dog or a dead man a man 'T is not true i e sincere For it is mixt with sorrows and never runs cleare Neither is it true i e genuine for it is but fain'd and hypocriticall 'T is no jugis aqua water that comes from a fountaine from whence it may be continualy supplyed 'T is but like the river that Job speaks of dryed up in the scorching summer of adversity when he hath most need of it and when the godly man's joy is highest There is a faire outside indeed of profuse laughter and jollity but there is nothing else There seemes to be something goodly but 't is no more then a whited wall with mud underneath or as a whited sepulcher beauty full without but full of dead mens bones and rottennes within 'T is not gold that you see in a hypocrite 't is but gilt upon tinne So much gilt without so much guilt and vexation and sorrow within His inward parts are as full of vexation and sollicitous thoughts as they are of ravening and wickednesse Luk 11.39 His mirth is like the pleasant itching of a sore that is healed to soone for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it festers underneath though it look never so well Within there are prickings of heart for in the midst of their laughter as Solomon saith their heart is sorrowfull and besides that the end of such mirth is heavinesse Prov 14.13 2. Property of a godly man's mirth is Fulnesse and perfection Fulnesse I say absolute in quality or truth and in quantity as much as this present life is capable of For as for absolute fulnesse of joy in * Melancthon upon those words Your joy shall be full Joh. 17. Intelligatur ergo non quantitate sed sirmitate quantity we must tarry till the next life However there is such fulnes of this joy even in this life as that it cannot be exhausted measured or expressed either by the actions of the body or the relation of the tongue Yet is it not the worse neither for being so great for it is all as good too even as Peter says Full of glory 1 Pet 1.8 It is said of the disciples Acts 13 52 that they were filled with joy even in a time of persecution What Christ hath done and spoken for us and so whatsoever he does or speaks for us still it cannot have lesse effect in us then to make us truly joyfull John 15.11 These things have I spoken unto you that my joy might remaine in you and that your joy may be full All redeemed ones that have so many mercies on every side are encompassed with the * Ps 5.12 32.7 favour of the Lord must needs be encompassed also with a Ps 32.10 songs of deliverance and girded b Ps 30.11 with gladnesse If it were not so or if it should not be so God would never have said by his Prophet Isaiah chap 65.14 that his servants should sing for joy of heart for the godly only sing for joy of heart the wicked sing for want of it nor would the Psalmist have the Saints be so merry as to shout for
this let poverty come never so well armed he is ready to meet her let there come never so many losses and crosses and calamities as they are thought to be to him and as they are â—ndeed to a wordly man I say let them come hand in hand to say nothing of the joy extraordinary which he may have in such a time the least that he is sure enough of is a quiet spirit and a contented mind and that is amends sufficient Si celeres fortuna quatit pennas Resigno quae dedit meâ virtute me involvo If fortune gave him any thing and will take it away againe he is resolved to let her have it quietly and trouble himselfe no further He will pluck in his hornes into his shell and wrap himselfe up close in his course but warme garment of content and be more merry in that then ever he was before in his finest clothes As Elisha if I may give you a comparison used by another man shrinking his own body to the length of his child 's put life into the child so can he either shrinking himselfe or as the proverbe is cutting his cloak to the length of his cloth put life as I may say into any estate and make his condition good if he find it never so bad When his estate is most in decay and his condition too low to agree and consort with the height of his former life and carriage 't is but letting the pegs lower down or playing lower notes and he is presently fit to consort with the musick that he meets with If you reply that we talke of promises of the enjoyment of these temporall blessings as a part of the godly man's happinesse and therefore to want them in this manner as we have spoken of must needs be misery my answer is that if for every temporall blessing denied them they have a spirituall blessing allowed them the happinesse is never the less enjoyed nor the promise performed At least he is not worse then his word who promised me brasse and paies me gold Againe I must tell you First that the promises made to the godly and mentioned in the Scriptures of their deliverance from temporall evills and so of bestowing upon them temporall blessings are meant of their eternall deliverance simply and of their temporall deliverance only conditionally viz as it shall consist with God's glory and their own good Secondly that most of them are meant to the whole Church collectively and not to every particular member And thirdly that most of them are meant of deliverance from Spirituall evills figured out in temporall expressions I have done with the first objection viz that the godly man's condition is most miserable or that they have cause to live the saddest life The next objection is that they doe live the saddest life and this say they must every body confess for they are known by their sad and dejected lookes 'T is even a marke to know them by and God hath long agoe set a marke upon them for it Ezek 9 4 And the Lord said unto him Go thorow the mid'st of the city thorow the mid'st of Hierusalem and set a marke upon the foreheads of the men that sigh and that cry for all the abominations that are done in the mid'st thereof Nay and Christ blessed them for it Math 5 4 Blessed are they that mourne And we wonder say they you should expect any other from men that are not of this world but Pilgrims and Strangers and such as seek another countrey as you say godly men are and doe To this I answer that this conclusion concerning godly men is too hastily made Their heart may be light enough though their countenance be heavy The Sun shines still notwithstanding a cloud and godly men usually put the worst side outmost 'T is true they are travellers here and in a strange countrey and while they are at home in the body they are absent from the Lord as the Apostle sayes 2 Cor 5.6 But I deny a necessity that therefore they must be sad First because though they are travelling they are travelling homeward And such as are travelling towards their home you know though their way be never so difficult dangerous are the joyful'st men in the world Secondly because though they are for the present absent from the Lord yet they are going all as fast to him They are present with him in their hearts by faith already sitting with him in heavenly places Eph 1 3 and they are sure ere long to be present with him in their persons And you will little wonder if you consider that they are men that walke by faith as the Apostle sayes 2 Cor 5.7 8 not by sight and so if the things which they see be not to their mind they are the less troubled being not only willing but delighted with the thought and expectation of it to be absent from the body to be present with the Lord. They live and dye in faith like the Patriarchs Heb 11 13. not having received the promises but only having seen them afarre off are perswaded of them embrace them confess that they are strangers and pilgrims on the earth and are not troubled with the thought of it for who will be troubled with the thought of being a stranger or a traveller thorow a strange countrey This very desire and expectation of theirs will make them merry enough The saying Nil aequè gratum adeptis ac concupiscentibus Nothing is so pleasant when it is obtained as when it is desired will serve here if not to undervalue the enjoyment yet to commend the desire 'T is joy enough to be desirous of the presence of Christ more to be in the way to obtaine it and more yet to be sure to obtaine it All which agree to the godly man in this life Yet must I tell you that however I doe not grant the first part of the antecedent neither altogether as if all godly men had such dejected looks Some there be that looke and behave themselves worthy of their hopes And for those that doe not I account it their fault for which they should be blamed and not their misery for which they should be pitied Sithence they have no cause why they should be sorry I see no cause why they should seem to be so unless it be a feare of displeasing their enemies if they should be merry But if they are sad they will doe worse for then they are sure to scandalize them and sinne against God besides But the truth of it is for the most part the world is out in their physiognomy They doe not judge well of countenances or if they doe judge well to returne to my first answer they doe not conclude well viz that men must needs be sad because they look so For they may be as Paul said 3 Cor 6.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as sad and yet alwaies rejoycing They are not sorrowfull
but serious They are indeed as sad or they are as serious as if they were sad as men that think it not becoming them to be profuse and childishly merry but to be considerate which they cannot well be if they be over-merry 'T is hard to be merry and consider as the preacher's word is Ecles 7 14 In the day of prosperity be joyfull but in the day of adversity consider They are no more sad then is necessary for a couragious man to be when he is in the mid'st of his eneimies or upon the sea in a storme or in any dangerous place He is wary doubtlesse and he may be somewhat fearefull and sad about the mouth but he is merry still at the bottome of the heart even for this viz to think how merry indeed he shall be when the danger is over He had no sadnesse but that of the countenance and by that the heart is made better saith Solomon Eccles 7.3 Even so is the godly man merry at the heart goe how it will yea and most merry in that part when least in the rest even when he is most afflicted The Thessalonians even in much affliction received the word with joy of the holy Ghost 1 Thes 1.6 Where you see by experience that Affliction and joy can very well goe together though they seem as strangely coupled as prosperity and sorrow or Affliction and prosperity But the HOLY GHOST that takes a way the wonder So the Maaedonian Christians Paul brags of them That in a great triall of afflicton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the abundance of the joy c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abounded unto the riches of their liberality 2 Cor 8.2 And so Paul himselfe even for the good which others had received could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c I am filled with comfort I am exceeding joyfull in all our tribulation 2 Cor 7.4 And I doubt not but another godly man as he was may in his greatest afflictions say as much as he did upon good grounds For when he is most afflicted he is most assured that since he hath not his portion in this world he is one of those that are to have it in another He is glad of it as a prisoner that hath deserved death is glad when he comes to be whipt because now he presumes that he shall not be hanged He can be proud of it like a valiant Champion that he is chosen out by God himselfe to fight a combate with such strong adversaries as the divell and the world and the flesh whom it can be no small comfort and glory to conquer Nay he can glory with the beaten Apostles * that he is counted worthy to suffer He counts it an honour to drink of Christ's own Cup Though it be with sicknesse and much against the stomack he will joyfully pledge him He will cheerfully goe any where as long as he hath such a leader before him Whereas else he would be sad and feare that God had laid him aside as a stone unfit for his building viz if he did not beate him with the hammer of affliction that he had given him over as not fit to be wrought upon leaving him to himselfe and so to destruction Now he is merry and gathers heart and resolves to beare up saile because he thinks like the sick man that there is hope of life so long as the Lord giveth him physick and keeps him under with a diet of Affliction Like a man that hath a disease already upon him or a crazy body about him so that he needs the help of physick Because he thinks he hath need of it he cannot but be a little sad and pensive fearfull till he take it but when he hath taken it unlesse he be a child or a mad-man or a foole he is presently glad though it put him to never so much paine because he is confident it will doe him good and he expects every houre when it will Affliction is the Godly man's ordinary physick which he takes of course and like a man that hath been used to Physick at such and such certaine times and forbeares it but once 't is a hundred to one but he is presently sick if he want it He is naturally subject to many spirituall diseases and therefore is glad when he uses the meanes and is in a course of Physick to be cured and preserved Now what spirit hath so weak an edge as to be dulled with a little affliction which though it were more is not only attended with but the cause it selfe of so much good Away never talke of it I scorne your words that a godly man can be sad unless when it is his desire or his duty So as it is to see God dishonoured and men sinning against him He can beare any burden but such Endure any thing but sin And beare with any man but a wicked man whom he cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beare with or endure like the church of Ephesus of which it is said that she could not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beare them which were evill Rev 2.2 But as for other things Afflictions and persecutions as 't is said of the same church vers 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hast borne and hast patience they make nothing of them You will say yet that either your objection must be true or Christ's own words must be false who told his followers long agoe that it should be so as you say as it is recorded John 16 20 Verily verily I say unto you that ye shall weep and lament but the world shall rejoyce and ye shall be sorrowfull c But to answer you I pray what kind of sorrow did our Saviour mean He says himself in the very next verse it was but such a sorrow as that of a woman in travell And think you that women are truly sorrowfull when they are in travell No more are the godly in all their sufferings They may be in paine as women in travell are and in travell till they be delivered of their Affliction as no chastisement for the present seemeth to be joyous but grievous * Heb 12.11 But yet so it is that they doe not only not remember their paine as soon as they are delivered for joy either that they are by this meanes regenerated and borne againe or that they were so well beloved as to be chastened and counted worthy to suffer But even all their paine be it what it will they will never think it too much or too high a price for the birth of such a child as Affliction in the new generation brings forth For the pangs and throwes of our short Affliction here as short and as sharp perhaps as those of a woman in travell to say nothing of the sweet fruit of righteousnesse which they usually bring to them that are thereby exercised in this world Heb 12.10 He chastneth us for our profit that we might be
mountaines be carried into the mid'st of the sea Psal 46.2 Let the stormes of adversity rise never so high and the winds of persecution blow never so furiously the house can never be shaken that is founded upon the rock of salvation Jesus Christ The ship cannot be cast away that hath the Cross of Christ for the maine mast to fasten her sailes the word of God a rule that will never deceive for the card to direct her D. Feat ley the most sure promises of God for the anchor to hold her the Spirit of God for the winde to carry her and Christ himselfe for the Pilot to steere the course Jactatur nunquam mergitur ista ratis Such a house may be blown upon but it cannot be shaken Such a Ship may be tossed but it cannot be lost A godly man is even as such an house or such a ship And he knowes it very well And therefore though he expects yet he feares not the worst Let his enemies be never so mortall he knowes they are mortall and he shall soon be eased of them Let them never leave thirsting for his blood till they draw it out his soule is able to live upon the blood which such as they are drew from him his Saviour and so long he cares not Let the men of this world plow upon his back and make the furrowes never so long so he may bear good corne Let the Prince of this world shake him and winnow him like wheat For now he will say with Ignatius when he heard the roaring of the Lyons that were appointed to devoure him Christi frumentum sum I am glad of it Now I see I am cleane corne for I am going to the mill Doe not think these expressions poeticall Neither imagine either our Martyrs to have lyed when they spake of their joys in the flames or all those stories of their joyfull expressions to be lyes Let men talke what they will of the magnanimity fortitude of the old Romanes and the heathen Phylosophers as if it were not to be pararell'd I am confident that many a true Christian hath a great deale more and better then any of them had Pet Martyr in his common places class 3. c 12. puts the question An sancti homines inferiores fuerint Ethnicis in ferendis rebus rebus adversis whether the Saints were inferiour to the heathen in patience And having brought some of the best examples among'st them as of Horatius Pulvillus who having news brought him of his Son's death as he was consecrating the Temple went on his work and was not a jot moved at it And of Anaxogoras who having the same newes brought him only made answer sciebam me mortalem genuisse That he had not begotten an immortall Sonne And some others yet determines First that the Christians were no whit inferiour to them And that if Christians did at any time grieve at the newes or upon the thought of death or the like it was because they were better men then those heathen were and eiter might or would glorify God more and doe more good if they lived or for such like causes Then he applyes to this purpose the story of Aristippus Who being asked by a Mariner why he was fearfull being a Philosopher whereas he who never knew any Philosophy at all was not replyed Non debuisti sollicitus esse tu pro animâ nebulonis ego videbam Aristippum Philosophum periclitari For your part you should not be sollicitous for the life of such a poore knave as you are but I saw that Aristippus the Philosopher was in danger to be lost 2. Those Romanes and Philosophers feared not death or grieved not for it quod post hanc vitā nulla reliqua essent because they thought after a man was dead there was an end with him whereas the Christian grieved not or was not afraid of death because there was not an end with him but there was a life to live in which men should be rewarded or punished for what they had done in this which is farre more to be commended and a signe of greater courage 3. The fortitude and courage of the heathen was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind of stupour a want not a moderation of passions griefe which Austin saith is omnibus vitiis pejor worse then all vices They had no patience but in want of sence which could be none at all whereas these had none but when the sence was quickest which must needs be best of all And then fourthly he answers that their courage if it were never so much was not at all pleasing to God which is Saint Austin's opinion also contra Julianum lib 4. cap 4. because it proceeded not from Faith as the courage of a Christian does for otherwise it is no more pleasing to God then theirs was I know yet you will say that 't is impossible that flesh and blood meeting with so many sad accidents as Christians usually doe should forbeare to look sad and be so too But for my part I know no such necessity Indeed I confesse a godly man and so he may at any other time as well as then may have sadness upon the top of his countenance But alas so many sad as we use the word and serious and sober dry thoughts as he hath are enough to produce that without any sorrow This is such a sadness as I canot pitty or dispraise but rather commend it as the Preacher does It is better to goe to the house of mourning then to goe the house of feasting for that is the end of all men the living wil lay it to his heart Sorrow is better then laughter for by the sadness of the countenance the heart is made better The heart of the wise is in the house of mourning but the heart of fooles is in the house of mirth Eccles 7.2 3 4. But as for sorrow and griefe and vexation of heart a godly man hath not such vipers nourished within him He hath sorrow for sinne indeed but then he hath joy never the less and his joy is never the less for his sorrow I will undertake it there is more true mirth in a godly man's heart one houre even in the mid ' st of his sighings then any wicked man hath with all his tighings sneerings all the day For such a sorrow is so fare from destroying joy that it is the cause of joy and the cause of the best joy and the best cause of the best joy Reader 't is strange to consider how a godly man excell's a wicked man in matter of joy A godly man can joy that he hath joyed and joy that he hath sorrowed and joy for any thing And so with all my heart let him sorrow as Austin said doleat homo Christianus de dolore gaudeat Let a Christian man grieve and rejoyce in his griefe On the contrary the wicked man's joy
merry for having a great deal of wealth then any creature that is put a part to be kild has cause to be glad though glad enough too no doubt he is for having a great deale of meat For even in the same manner are they fed and therefore they have the same cause to feare they are left if not designed to the same end They are fed with the fat of the Land but leane meat and poverty is more wholesome and fatted up with plentifull feeding So Eliphas speakes Job 15 27 He covereth his face with his fatnesse and maketh collops of sat in his flankes But then see what he sayes afterward vers 29 30. He shall not be rich neither shall his substance continue neither shall he prolong the perfection there of upon the earth He shall not depart out of darknesse the flame shall dry up his branches and by the breath of his mouth shall he goe away Little doe they think why they are thus sufferd to prosper and sufferd to prosper thus viz that like beasts they may be fitter for slaughter When the wicked spring as the grasse and when all the workers of iniquity doe flourish it is that they shall be destroy'd for ever Psalm 92.7 The fatter they are the fitter they are for slaughter the sooner slain * Psal 78.31 He slew the fattest of them Did I say a wicked man is fed with prosperity Nay but he need not be fed for he will feed himselfe if he be let alone and have meat enough unlesse being in honour he had as he has not understanding enough though it were never so little more then the beasts that perish to be temperate in the use of it He is like bad ground Whether he have any thing sown on him or whether he have nothing he is all one unlesse the difference be in this that he brings forth most weeds when he is sown with the best seed Prosperity is to him as a horse which he can neither breake nor ride and so he must needs be thrown A wicked man having a bad heart or as I may say a bad stomack prosperity and the best meat that can be given him will beget in him nothing but ill humours fears and cares and vexations and sins continuall distempers both of body and mind Perhaps sometimes his prosperity has not these troubles with it Yet is it not enough to make him merry No it is too negative so and that which makes a man truly merry must be more positive He must take delight in it he must enjoy himselfe in the prosperity as well as enjoy the prosperity or else it will be nothing worth This a wicked man can never doe though he should have never so much and enjoy never so much outward peace * Prosperity so the word is used in our Bible because he has no peace within Having no peace within him what ever peace he has without him he can no more be merry then a Prince who is plundring of another mans house abroad and in the mean time has an enemie seizing upon his kingdome at home But then againe here is more misery for a wicked man For as he is not able to use prosperity so that which will necessarily adde to his sorrow he must necessarily have it As he knows not what to doe with it so he knows not what to doe without it For he has no strength to encounter with adversity and is no more able to live merry in sad times then a man that is not before hand is able to live plentifully in a dearth or a man that has no stock of money to lay out is able to get his living by a trade Being poore without a stock of grace he cannot find himselfe maintenance and being lazy without a principle of grace he will never labour to get it His soule is naked and without the garment of faith to keep it warme and so cannot endure the cold It is loose and without the anchor of hope to hold it fast and so cannot endure the stormes of affliction Certainly it must needs be starv'd to death it must needs be miserable toss'd in this world and irrecoverably cast away in the world to come Wherewith should a wicked man encounter with adversity The best weapon for such an use must be a strong soule for a strong body opposed to miseryes is but a great heap of wood to a flame of fire but alas his soule is so sick with sin that insteed of easing him of his burden it will adde more weight and presse him lower to the ground But I will not speake much of adversity lest wicked men tell me I may spare my labour they are not so much troubled with it I will returne therefore and have a word more of their prosperity which they so much brag of and of which they have so little cause to brag considering to what passe it brings them they being so much the more miserable in the end for that their beginning was so happy Nay not only their end hereafter but every interuption of their condition while they are here is so much the worse For the more they have and the fatter they are the more is their griefe when they lose and the greater their paine when they are any way sick or afflicted as it is usually seene in fatt and corpulent men in regard of bodily sicknesse and yet they are subject also to as much as another and more too as full bodies are to diseases What a sad comfortlesse sight is a wicked man in his sicknesse or in any other affliction whereas on the contrary what comfort is there in a godly man not onely to himselfe but to any other that shall visit him even then when the hand of God is heaviest upon him All sorts of evills partly by their Suddennesse partly by violence and partly by his owne unpreparednesse and security presuming of nothing but peace like naturall things meeting with things of a contrary quality have their full blow upon a wicked man That which was threatned to the Babylonians is usually his case Therefore shall evill come upon thee thou shalt not know from whence it rises and mischiefe shall fall upon thee thou shalt not be able to put it off and desolation shall fall upon thee suddenly which thou shalt not know Isa 47.11 His Candle seldome goeth out but is put * Job 21.17 out suddenly though I speak not so much of outward admonitions as of Gods inward preparation of this heart But to returne to the wicked mans Joy Give me leave to mention a few reasons why a wicked man's mirth that which he has is so short liv'd My reasons shall be drawne 1. From the Abundance of helps which it needs and from the weaknesse and fullibility of those helps 2. From its imperfection both in regard of its subject and object and also in its owne nature For the first viz the Abundance of helps which it
others or both either by word or deed Whereas a godly mans mirth is allways innocent and harmeles as well in it's owne issue as the intention of the person And no wonder his joy is so bad which he has when he has no cause of having any joy at all And therefore the best I can say of the best of his mirth being without cause or reason is that it is brutish Like the horse in the battell not so much for want of feare as for want of wit or knowledge of the danger or as we say without feare or wit he runs boldly and merrily on in the most slippery and dangerous places For all the ways of the wicked are slippery and therefore dangerous Nay and dark besides as the Psalmist says Psa 35.6 Let their way be dark and slippery and let the Angell of the Lord persecute them and so the more dangerous viz because they cannot be seen that they are so As usually those things cannot that have most hurt in them The wicked man is merry as the bird is that sings in a cage or the man that sleeps upon the top of a mast For all that time that he is so merry as he seems he is captivated and taken alive by the devill and knows not of it He knows not that there is no condition worse then his Nay he knows not that there is a better and that he might be set at liberty Therefore if he sorrow not t is not out of courage but stupidity His jollity while he is going in the ways of sin which lead to the Chambers of death is like that of the oxe when he is going to the slaughter or the bird when he hasteth to the snare as the expression is Prov 7.22 23. His laughter has but the name likenesse of laughter For it is both irrationall and without cause being like the laughter of a mad man that is melancholy Ela as they call it or a sick man that is desperately sick not out of joy but disease such as will make a godly man weep to see it because he will judg him to be farre gone and past cure that he has gone so farre that he knows not how farre he has gone having lost his way and himselfe too Certainly a man in prison and slavery as every wicked man is cannot be so galliard as one that is at liberty unlesse he be so sencelesse as one that is dead or at least dead-drunk No more can a wicked man unlesse he be over wicked drunk with pleasures and quite dead in trespasses and sins past feeling and not having his senses exercised But in the next place as a wicked mans joy is little and false and he hath no cause to be joyfull so his sorrow is much and true and he hath infinite cause to be sorrowfull That his sorrow is much i.e. frequent first there are Scriptures enough every where to witnesse it See one place especially Psalm * Their sorrows shall be multi pliod that hasten after another God their drink offerings of blood will I not offer nor take up their names into my lips 16.4 2. There is Experience enough to attest it For most of his actions are ill done i. e. in passion and most of his daies are ill spent i.e. in sinne Either way he must needs be vex'd And his anger and vexation is so much the more because it is with none but himselfe That his sorrow is much i.e. great and truly so appeares 1. Because it it all sorrow Even a perfect heape of ashes and never a sparke of joy to make him beare up For whence should be have it It cannot be from without For if he have never so little losse or crosse from thence to make him sad he is presently like a mad man it is not all the reasons nor all the comfortable speeches nor all the freinds in the world can perswade him to patience much lesse to mirth And from within he cannot have it unlesse the Spirit were his Comforter Which he is not but only to the godly 2. His sorrow is great and truly such not only because it hath no joy in it or with it but because it hath none to attend it It does not beget joy as a godly man's sorrow doth nor is recompenced with it as his is It neither produceth joy as the fruit nor is paid with joy as the amends Nay he doth or may sorrow for his sorrow as I have formerly told you he does or may for his joy And if the fruit of his joy be sorrow can you expect that the fruit of his sorrow should be joy If his best tree bring forth bad fruit what can he gather from the worst He may sorrow for his joyes because they were not such as they should be because they did himselfe hurt or because they were vaine and could not doe him good and he may sorrow for his sorrowes because they were such as they should not be ie sinnes offensive to God and destructive to himselfe 3. His sorrow appeares to be great and truly such Because it is remedilesse as most of his evills use to bee Either he hath no remedy at all or else which is worse then if he had none because it deludes and vexes a man with vaine hopes the remedies are too weake to prevaile And hence follow those imperecations and wishes usuall with wicked men Would I were dead or would some one would knock me in the head and the like His remedies are so weak that instead of lifting up his head with comfort they bow him lower and plung him deeper under water so that he is as a man that catcheth at a reed when he is almost drownded and holds by that which is not strong enough to hold him As in other things so especially in this the difference between a Godly man's joy and a wicked man's appeares to be very great viz that a Godly man his disease is sinne and sorrow is his remedy And therefore his sorrow cannot be remediles because it cannot want that which it cannot be without Now there is no need of a remedy for the remedy till the evill be remedied then a godly man will remove it himselfe by applying the sovereigne balme of the merits of Christ He must let the drawing plaister first have it's worke before he apply another to heale it When the purging Physick hath sufficiently wrought to remove the humours then and not till then is a man ready for a cordiall to restore the Spirits Now his disease which he is to cure with sorrow is so mortall that there needs no other thing to produce joy then curing the disease Which being done by sorrow his sorrow proves a cause of joy and so he may be glad to be sorry To a wicked man sorrow is a disease and sinne as drunkennesse self murder and the like the Physick that is usually taken to cure it One disease to cure another which must needs
Godly and the ungodly Read the stories in the Bible of the enemies of God destroy'd by Creatures without the helpe of a reasonable hand But what need I puzzle my head to search or weary my pen to shew you how and what occasions a wicked man has to be sorrowfull when almost any object of any of his senses or his knowledge is sufficient to make him so Not any thing that he sees or heares when he goes abroad Not any thing that he eats or drinks Not any action that he does himselfe or knowes to be done by another Not any event that befalls him but if it be not every way according to his mind will marre all his mirth if it were or if it seemd to be never so much before His mirth is such so carnall so fraile and so much depending upon the use and enjoyment of outward things that unlesse there be a continuall supply of such oyle it will quickly goe out in a stinking snuffe of sorrow Unlesse there be a constant affluence of all those things in a full current if there be never so little amisse or never so little intermission or never so little abatement of the water his wheeles are presently stopd and he can goe no longer Any change of any circumstance will change the mood for a wicked man is but in a merry mood at the best never in a merry mind Too soone or too late too fast or too slow too oft or too seldome too long or too short too much or too little any of these or such as these are will doe it His mirth is but stayd up by props and those very weak ones So that having no root to hold it any little puff of wind will overturne it T is but superficiall without depth but on the top of his face Meere paint no complexion Heat will melt it and water will wash it and any thing that agrees not with it will deface or take it away To conclude let a wicked man's condition be what it will it is all one for he is still after the same manner who is still the same man He hath enough within to counterworke any thing that you shall bring from without Use what instruments you will cords or forks enticements or enforcements a good or a bad condition it is all one His nature holds fast and his bad condition will continue still to breed him discontent enough Come prosperity or come adversity you shall see but little oddes for the better One may make him more sad then the other but neither will make him more merry Adversity may break his heart and prosperity will not make it lighter He has not the patience to endure the one nor the discretion to manage the other without vexation Adversity is like a shield which he cannot beare and so he must needs be overborne with it Prosperity is like a sword which he cannot weild and a thousand to one but he hurts himselfe with it this sword will enter into his owne heart Psalm 37.15 His afflictions are intolerable because they are cursed of God as he himselfe is they are sent in displeasure and not so seldome neither as men count if we tooke better notice but because we think so well of good men and see them punished we take notice of none but them How oft is the candle of the wicked put out And how oft cometh their destuction upon them God distributeth sorrowes in his anger Job 21.17 If their afflictions come not often recompence is made in the coming For they come with a vengeance If his fall be but one it is irrecoverable for He that is perverse in his ways shall fall at once Prov 28.18 When he is afflicted none more afflicted then he For he has no grace either to endure his affliction or to pray to be eased On the contrary the godly man being well affected to God and having God well affected to him is so farre from being so sadned and dejected either for being or for feare of being afflicted that he cannot only look upon but laugh at afflictions c. 5.22 At distruction and famine thou shalt laugh One that lookes upon a godly man and a wicked man with a carnall eye nay one that looks with a spirituall eye but does not look neere enough or long enough will wonder there should be so much difference as there is betweene them in regard of their condition But I 'le warrant you let him look as he should and he will find it to be as I have said I will but shew you in a word or two of what use that which I have said may be to the wicked man and I have done It is of use to him both for Information and for Exhortation For information To informe him that he has been misinform'd by the devill and the world who have put it into his head that there is no life like that which he is in for mirth no mirth so good as his and none so merry as he 2. That his case is cleane contrary viz that no life has more cause of sorrow then his that no mirth is worse either morally or Physically i.e. for corruption of sinfullnesse or mixture of sadnesse and that none is lesse truly merry then he For exhortation it will be of use to exhort him That seeing he hath so much cause to be sorry and his mirth is such what ever it seem to be he would forbeare a while his foolish jollity and bethink himselfe of the sadnesse of his condition to get out of it and the vanity of his mirth to leave it Come whosoever thou art doe not flatter thy selfe as other wicked men doe as the psalmist said He flattereth himselfe in his owne eyes untill his iniquity be found to be hatefull Psalm 36.2 Doe not couzen thy selfe to deceive the world I tell thee thou hast many diseases Discover thy folly Doe not conceale it at least to him who will know it though thou doest what thou canst and will forgive it if thou doest what thou shouldst Doe not heale slightly thy wound but search thy sins to the quick and never leave till they be dead Thou hast many a leake and thou hast a great deale of water in thee allready Repent and pump it out at thine eyes ere thy ship sink T is but be sad for a while till the work of humiliation conviction be done and afterward I will warrant thee mirth enough and good enough and long enough For He that goeth forth and weepeth bearing precious seed shall doubtlesse come again with rejoycing bringing his sheaves with him Psalm 126.6 FINIS A Catalogue of Books Printed for and to be sold by Richard Davis at his shop neare Oriell Colledge in Oxford A Paraphrase and Annotations upon all the Books of the New Testament by Hen Hammond D.D. in folio The Practicall Catechisme with all other English Treatises of Hen Hammond D.D. in two volumes in 4o. Dissertationes quatuor quibus Episcopatus Jura ex S. Scripturis Primava Antiquitate adstruuntur contra sententiam D. Blâ—ndelli aliorum Authore Henrico Hammond in 4o. A Letter of Resolution to six Quaeres in 12o. Certaine Sermons and Letters of Defence and Resolution to some of the late Controversies of our times by Jasp Mayne D. D. in 4o. A View of the Threats and Punishments Recorded in the Scriptures Alphabetically composed with some breife Observations upon severall Texts by Zachary Bogan of C.C.C. in Oxon in 8o Fides Apostolica or A Discourse asserting the received Authors and Authority of the Apostles Creed together with the Grounds and ends of the Composing thereof by the Apostles the sufficiency thereof for the Rule of Faith c. with a double Appendix 1 Touching the ATHANASIAN 2. The NICENE Creed by George Ashwell B D in 8o. Ailmeri Musae Sucrae seu Jonas Jeremiae Threni Daniel Graeca redditi carmine in 8o. Ad Grammaticen ordinariam supplementa quaedam editio 2. multis auctior in 8o. A Guide to the Holy City or Directions and Helps to an Holy-life by John Reading B. D. in 4o. Theses Quadragessimales in Scholiis Oxonii Publâ—â—rs viz Quod Caeli sint Fluidi Terra Moveatur Terra Centrum Universi non sint Luna sit Habitabilis Radius Luminosus sit Corporeus Sol sit Flamma A CAROLO POTTER in 12o. Contemplationes Metaphisicae ex Naturâ Rerum rectae Rationis lumine deductae Auctore Georg Ritscheli Bohemo in 8o. The Amorous War a Play in 4o. Aditus ad Logicam Authore Samucle Smith in 8o Elementa Logicae Authore Edwardo Brerewood in 12o. Johan Buridani Quaestïones in octo Libros Politicorum Aristotelis in 4o. Robert Baronii Philosophia Theologiae Ancillans in 8o. The Hurt of Sedition by S. Jo Cheek in 4o. Scripture Vindicated from the misapplications of M. St Marshall in his Sermon entituled Meroz Cursed by Ed Symmons in 4o. The Christian Race A Sermon on Heb 12.1 by Tho Barton in 4o A Sermon on the 2. of Timothy cap. 3. v. 1 2 3 4 5. by Will. Chillingworth in 4o. A Funerall Sermon on Philip 1.23 by John Millet in 4o. A Funerall Sermon on 1. Cor 7.29 30 31. by Tho Hauskins in 8o. A Nomenclator of such Tracts Sermons as have been Printed or translated into English upon any place or Booke of the Holy Scripture now to be had in the Publique Library in Oxford by Jo. Vernevill in 12º The Vaulting Master or the Art of Vaulting illustrated with Sixteene brasse figures by Will Stoakes in 4o.
life you may gather if you consider how there is no trouble after nor when once a man hath been used to it in forbearing to doe evill as for example in forbearing to eate or drink too much or in any other act of temperance or indeed in any act of any other vertue that attends godlinesse Nay rather on the contrary what lightnesse and alacrity in the mind as well as ease and lightnesse in the body whereas on the contrary for example intemperate men when the short winded pleasure of tast which the longest winded draught can afford is past to say nothing of the nauseating and paine of the stomach sometimes for the present they have not done that which they will no more hear of but they are almost certaine to meet with pain and sicknesse and sorrow and if not a reckoning more then they can well pay now which is often enough yet without question a most difficult account to be made O this word they must needs be sad to heare it named Heareafter Godly actions are like the workes of nature * See next reason which are with pleasure Wickednesse a man may be weary with Nay he will be certainly so one time or other Take the confession of the wicked themselves We have wearied our selves in the way of wickednes and destruction we have gone through dangerous waies but we have not known the way of the Lord Wis 5.7 Infinite deale more might here be spoken of the troubles and difficulties and sorrowes of the works of wickednesse especially by instancing in the practises of severall vices as thieving adultery drunkenesse pride envy and the rest but I should make my volume swell too high 3. The workes of godlinesse are most easy because most agreable to nature Reasonable and spirituall service such as that is is fittest for reasonable soules and spirits On the contrary vices and the workes of wickednesse the greatest part of them are for the greatest part but sensuall carnall and materiall fitting only the body to which we should be loath to give the name of nature Rather let nature be the better part which is enough to serve for denomination the Soule We never live truly according to nature till our lives are suitable to this part And therefore besides the dishonour we doe to him that made us we doe highly undervalue our selves and our discent when we live wickedly in regard that being borne gentlemen as I may say we live like beggers being of a noble heavenly and divine extract we are notwithstanding base and earthly and like so many Sons of the earth fighters against heaven Certainly if we doe so if we live according * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom 8.13 to the flesh only we are which we should be loath to be enemies to our selves and very unnaturall man for our soules are our nature and vertue and godlynesse best befit our soules Vice would seem as much against nature as it is and would goe against the graine if it were not for our default And it is an argument that as we are we are not our selves but that we have lost our selves and our natures and that all those inclinations of our soules which should be in us are not in us because we can entertaine that which is our enemy and suffer it to dwell with us and in us with approbation and welcome as if it were our friend Certainly if the stomack were cleane such unwholsome food would never be well liked and where the stomack is not cleane let no food be discommended for being disliked The fault is in none but the man if the workes of piety be painfull No imployment ought to be called painfull because it is so to a man that is not well 5. The workes of Godlinesse are easy because the vertues and graces that accompany it produce much ease and quiet and content For what a deale of ease hath patience and forbearance in comparison of impatience and rage contempt of the world in comparison of worldly-mindednesse continence and temperance and contentednesse in comparison of the troublesome importunate and unsatisfied qualities of lust and gluttony and ambition The Graces of God how much trouble doe they ease us of helping us forward in good things and restraining us from evill things either making us out of conscience not to grieve at all for losses and crosses or out of providence to grieve for a little while for sinne that we may not grieve for ever 6. It may be proved by scripture 1. By the testimony of Christ himselfe Mat 11.30 My yoke is easy and my burden is light 2. By the testimony of the disciple whome he loved 1 Joh 5. His commandements are not grievous God's wayes are not rough with hills and stones and rocks such as might make them uneasy to goe in but only so rough as not to be slippery as the other wayes are Only a little rough-casted as I may say with sand as the fighting places were wont to be so whereby they are the lesse dangerous to walke in and much the more fit for souldiers and fighting men or men continually fighting such as Christians are Whosoever thou art therefore that art taking a journey for the heavenly Canaan be not dismaied to thinke that it will be troublesome When thou goest thy steps shall not be streightned and when thou runnest thou shalt not stumble Prov 4.12 But yet after all this I know many will be ready to say that I speak against mine own knowledge and the opinion of every man else viz that Christianity is no idle religion but painfull and laborious promising much ease but enjoying but little regarding little the present but differing all to the future Answ Well suppose I doe grant you that it is laborious as the waies and meanes to all excellent things are for difficilia quae pulchra the fairest apples are at the top of the tree and they will not drop into a man's mouth nor fall into his hands it is not by and by grievous and wearisome voide of all pleasure No Christians may and many men of necessity doe eate their bread in the sweat of their face But yet neverthelesse they may eate it with abundance of pleasure and content 'T is the bread of idlenesse as Solomon calls it Prov 31.27 not the bread of labour and paines unlesse it be the bread of wickednesse and wrongs that is the bread of sorrowes The worke of husbandry is laborious but it is easy to learne and pleasant to practise affording a great deale of health and delight The earth is dig'd with paine but with pleasure too for it yeelds a smell wholsome to the digger in the digging besides that a treasure may be found and abundance of fruit is to come Againe there can be no greater torment or cause of sadnesse to one that hath any life in him then to want imployment and therefore to be laborious cannot make godlinesse a cause of sadnesse
Rather then men will be thus sad we se it to be their common practise to practise vitious courses to keep themselves doing to put themselves to any trouble and to do any thing rather then to sit idle be melancholy Labour as hard thoughts as the sluggard hath of it is the best pleasure recreation to an industrious man and the delight he takes in worke is many times more then that which he hath in profit An industrious man will be sorry when his worke is nere an end and when he hath nothing to doe he knowes not what to doe He sits as if he were without life or soule and knowes not how to dispose of himselfe and if sorrow or vexation ever assault him then is the time An industrious man can be more merry in plowing and sowing with expectation then another shall be at the end of harvest with possession There is more mirth and joy even in the labour of a righteous man that tendeth to life then there can be in the revenue of the wicked that tendeth to sinne Prov 10.16 Laborious things alwaies make themselves pleasant with Hope of profit more or lesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov 14.23 Things wherein there is no labour seldome bring any profit afterward Though the godly man's labour be more and his work be harder then the wicked man's yet is it to him but so much delight and recreation if there were no other reason for this alone that though his candle goe not out in the night though he take paines to sow his seed in the morning and in the evening withold * Eccles 11.6 not his hand though he be kept never so hard to it yet he hath continually standing by him this cordiall of comfort to cheer him that he doth not plow the sea nor sow the winde nor spend his money for that which is not bread and his labour for that which satisfieth not but that having plowed in fruitfull ground and sowne pretious seed he shall returne from the field of this world into the garner of the world to come with joy and bring his sheaves * Psal 126.6 with him Nay suppose I should grant that Godlinesse is not only laborious but difficult yet it will be only to such or such It is not so of it selfe but made so by him to whom it is so It is not so for any excesse of painfulnesse in the things to be done but for defect of painfulnesse or willingnesse or something else in the person that undertakes it For either he is a sluggard one that is alwaies calling for a little more sleep a little * Prov 6.10 more slumber one that will not plow because it is cold Prov 20.4 nor goe out of doores because it raines To such a one it is difficulty paine enough to pluck his hand out * Prov 19.24 of his bosome and therefore I need not trouble my selfe to study for arguments why he may not be credited when he complaines of the difficulty of his work Or 2ly he is a young beginner in this way newly entred not yet accustom'd to go in the yoak of Christ For one that hath been long in another way wedded wholly to that will not easily be brought to change his old mumsimus as they say for a new sumpsimus being confident that the old is best because he knowes not the goodnesse of the new And such a one if he complaine I need no other argument to disswade you from believing him then his own ignorance Or 3ly such a one as hath indeed been formerly accustomed to the yoake of Christ but now by reason of desuetude is grown stiff in the neck and become a beginnner againe And such a one if he did not but only act the Christian as a Hypocrite and were not of a contrary mind to what he seemed to be I shall need no other argument to disswade you from believing him then his own knowledge For I dare referre you to his own confession and what hee can tell you himselfe he once found by experience and perhaps now desires to find againe with a great deale of sorrow and repentance Whosoever thou art therefore when thou doest any good work or duty if thou sindest it to be grievous and painfull doe not by and by as the manner of most men is look round about thee for the cause and complaine of the hardnesse of the work or the master but rather first suspect thy selfe and examine the matter well within thee and 't is a thousand to one that thou wilt need to goe further abroad If the rule the work which thou doest do not agree do not therefore make the rule bad but the worke better Never wish to have the rule change I dare warrant thee change but thy selfe and there will need no more to mend the matter Be more a new creature be more changed in thy mind rectifie thy crooked will pare off thy redundnat lusts cut away the knotty pieces of thy refractory spirit and all will be well and thou wilt say as I doe Doubtlesse if thou woudst but consider the matter well and deale ingenuously thou must needs confesse that thou did'st not find godlynesse difficult but godlynesse found thee untoward The exercises of it are like many of those that are wont to be imposed upon School-boyes hard to be performed by none but such as are hard to be brought to performe them The yoke that was easy so long agoe when Christ said it cannot be grown narrower with wearing it might have grown lesse indeed and so better to be worne Rather thou art grown fatter with idlenesse or thy neck is growne bigger and stiffer with pride The burden would not be so heavy to the first undertakers but that shrinking their shoulders before they feel it and not only not giving their mind to it but bending their minds against it they make it to be so themselves For the workes of godlinesse are like the words of wisdome all plaine to him that understandeth and right to them that finde * So neere is ae man that is willing to bea wise man to a wise man that Solomon many times calls the lover of wisdome by the same name knowledge Prov 8.9 There are to this purpose some words of the Septuagint Prov. 2.20 for which there are none extant in the Hebr If they had gone in good waies they had found the waies of righteousnesse smooth He that hath gone in such a way but for some time or gone in it against his will as if he went to hanging there is no reason that his judgment should be taken concerning it I know that not withstanding all this thou wilt say still the master thou art to serve is to austere He taketh up that which he laid not down and reapeth that which he did not sowe as it is Luk. 19.21 He bids a lame man goe and yet keeps his staffe away from him
child as well as gold but it will not goe for such in another world and he has no hopes to have any other in exchange He hath his portion in this life And he is both able and likely to spend it and lose it and be taken from it in the twinkling of an eye And then what will he doe He hath all that he was to have all ready and there is nothing to come No 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or after payment which commonly is the greater to recompence the slownesse of the payment Prov. 24.20 such as the godly man hath * For there shall be no reward to the evill man the cardle of the wicked shall be put out Prov 23.18 and such as in every thing is the most comfort to expect and the greatest joy to receive Indeed the wicked many of them in regard of their flourishing condition in this kinde of prosperity are as the growing grasse But it is but the grasse that growes upon the house tops of which the * Let them be as the grasse upon the housetops which withereth before it groweth up wherewith the mower filleth not his hand nor he that bindeth sheaves his bosome Psalmist speaks Psal 129 6 7. viz. that withereth before it be plucked up and wherewith the Angels which are the reapers shall never fill their hand to put them into God's barne for they are sure to be burnt I may say as St James does of the rich man chap. 1. v 10 11. As the flower of the grasse he shall passe away For the sun is no sooner risen with a burning heat but it withereth the grasse and the flower thereof falleth and the grace of the fashion of it perisheth so also shall the rich man fade away his waies Wicked men may be as ranck and large weedes that grow a pace Yea some of them may be green hearbs and fine glorious flowers But they are no better then such For they wither as those hearbs and flowers do and when the time of the yeare is gone a short time allotted them to flourish here they are gone too In the winter if you seeke them their place * Psal 37.35 36. I have seene the wicked in great power and spreading himself like a greene bay trce But he passed away and lo he was not I sought him but he could not be found especially shall know them no more Even in the Summer when they prosper most they are cut downe and they are suffered to grow that they may be cut Their prosperity and their joy and they themselves dye and are gone like the untimely birth of a woman If therefore a wicked mans prosperity be never so much his joy is never the more because it may be suddenly and it is sure to be shortly nothing at all How can he be merry who does not onely not hope to continue so but still thinks that he cannot Againe there is somewhat else in a wicked man's prosperity besides the shortnesse of duration which notwithstanding is enough and enough to hinder him from taking joy in it long if there were nothing else and that is this that it proves but little better then a curse to him I say not that it was intended no otherwise by the giver only I say that whereas it is given to a godly man in love insomuch that God is said to take delight in the prosperity of his servant Psal 35.27 It is given to him as it were with an ill will And such things we use to say when one man gives a thing to another will never doe him good And it cannot be joy to enjoy them Adversity sent by God to the Godly is like the wounds of a lover but prosperity given to the wicked seemes to be like kisses of an enemy and what doth Solomon say of those two Prov 27.6 Faithfull are the wounds of a friend but the kisses of an enemy are deceitfull If God doe give and doe not give in love thou mayest be in feare of thou canst not be in love with his gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou canst never be merry with them if thou hast the lest thought that he is not thy friend as a wicked man cannot well have any that he is For thou wilt be ever anon suspecting that he intends thee some hurt that he meanes to take advantage against thee and to heap coales of fire upon thee as meaning rather to burne thee then to warme thee and to make thee lose the more for having had so much To say nothing how he will make thee punish thy selfe with care and travell to keep and increase and Feare to lose Eccles 2.26 To the sinner he giveth travell to gather and to heap up that he may give to him that is good before God all the wealth he has given thee being but such as moths can corrupt and theeves break thorow to steale If God leave the world still in a mans heart although he should have all the world to his Command he must necessarily be Subject to a world of misery Woe to that man to whom much is given with a little grace 'T is as bad as a full table and a great appetit and no strength to digest It will make him unable but willing to live and it will make him both unable and unwilling to dye And judge you in what a fine case such a man is to be merry The more wealth the wicked have and the longer it being like wrongfully sequestred means and scarce their owne the greater and heavyer will the account be when they are cald to it and the dammages so much the more Unlesse there be somewhat else given with it an ingredient of grace I will not give a doit for all the wealth or honour in the world to be cur'd of the least sorrowfull thought Non enim gazae neque consularis Summovet lictor miseros tumultus Mentis curas laqueata circum tecta * Horat-Car lib 2. odc 16. volantes And therefore let wicked men brag of the goodnes of their condition and foolish men envy them for it For my part I think they that say they can be or they that seeme to be merry in such a condition are no more nor no better merry then those as they say have eaten of the heath Sardonia * Silinus cap. 12. who dye laughing or those that being desperately sick laugh when they are a dying They sing like the swan and with as much ignorance when they are nearest their end 't is a signe that they are neere their end when they doe sing As Solomon said Prov 18 12. Before destruction the heart of a man is haughty So may I say Before destruction the heart of a man is merry The wicked man is usually merriest when his destruction is neerest and when he has least cause When the evill day is neerest then he puts it furthest off Vngodly men have little more reason to be