vp for the finishing and closing vp of the diuine seruice And indeede because they are briefe and set forth very notable doctrine Therefore they were most meete for the conclusion and closing vp of all If men would learne to pray vnto God and craue for any mercy and blessing at his hands loe here bee excellent platformes of true heartie and earnest prayers if men would giue thanks for blessings receiued or for Iudgement escaped or for deliuerance from wicked vngodly men here be most worthy examples and directions Againe if men would finde comfort in temptation troubles and affliction and learne with patience to beare them there is no part of the Bible more sweete and comfortable then this booke of the Psalmes therfore it should be our delight and study and we ought to spend the more time in reading and in meditating of so worthy a Booke according to that of our Sauiour Search the Scriptures because that wil bring a man to true happinesse in the end Psal 124. Verse 1. If the Lord himselfe had not beene on our side c. The Argument of the Psalme THis Psalme is a thanks-giuing to God for his great mercy in preseruing his people placed as the Stories do shew in the midst of the Gentiles and heathen people and as a flocke of sheep in a wilde forrest or in respect of the multitude as a Citie compared to a mightie kingdome being compassed on euery side with the Kings of the Assyrians The people of Israel as a sheepe among many wolues the Egyptians the Ammonites the Ishmalites the Moabites who Sathan had stirred vp with deadly hatred to vexe and persecute them seeking by all meanes to roote out them from off the earth that thereby hee might vtterly deface and abolish the word and worship of the Lord. This danger Dauid saw and thanked God which had preserued his people from the rage of many Lyons and Dragons which notwithstanding that they neuer ceased to seeke their destruction yet all that they went about was in vaine And what a miracle was this that this people could so long continue notwithstanding the malice and rage of so many deuils Dauid therefore in this Psalme exhorteth his people to be thankfull to the Lord their God for so mightily preseruing defending and deliuering them from the violence of so many Nations and Kingdomes hating them and persecuting them on euery side If the Lord himselfe had not beene on our side now may Israel say If the Lord himself had not been on our side when men rose vp against vs c. Here the Prophet Dauid exhorteth the people to consider how mercifully God had deliuered thē from the hands of their enemies and how miraculously he had preserued that kingdome and also to praise God with him for the same which words are not to be restrained to Dauids time onely for the Heathen people had oftentimes before warred against them with such force and power as was like to the rage of most huge and terrible floods of water whereof hee speaketh here ready to ouerflow them therefore seeing he mentioneth heere no one kind of deliuerance it seemeth that he meaneth in these words of thanksgiuing to set forth whatsoeuer God had done for the succour and deliuerance of his people at any time before Wherein he sheweth as it were in a glasse the dangerous estate of the Church from the beginning that the faithful may learn to know that it hath not been preserued by the strength and pollicy of man but by the miraculous power hand of God and therefore in their troubles and afflictions should alwaies fly to God for help and succour Israel signifieth the people of God let vs acknowledge thē that there is no way for Gods people to escape the hands of their enemies but by the help power of God and that he will haue the praise and glory therof to be giuen to him alone This praise can none giue vnto God but the true Israel hauing experience both of their owne weaknesse the force and power of their enemies the dangers past and of the mercifull helpe and protection of the Lord. Hence wee learne that it is our dutie to binde our selues by solemne couenant promise to God Solemne vowes a christian dutie that so he deliuer vs from misery trouble affliction iudgments punishments and from vnreasonable men that then we will offer vnto him prayse and thankesgiuing call vpon him serue and worshippe him all our dayes Gen. 28.2.21 Iacob vowed that if the Lord would bee with him in his iourney to keepe him and defend him in it hee would then build an house to God and worship him there Iosias made a couenant vnto the Lord and all the people with him Psa 1.16.14 31. to serue the Lord who did deliuer him from the curse of the Law Dauid did often vse this to binde himselfe by couenant to serue the Lord hee payde his vowes hee made to God So Iephtah vowes vnto the Lord that that hee would offer sacrifice vnto the Lord who gaue him victorie Iudg. 11 30. And though the matter of his vow was vnlawfull yet his vow to honor God was the fruit of his faith Well then seeing it is not onely lawfull but our dueties euen to make solemne couenant vnto God that if he shall be fauourable vnto Sion and build vp the walls of Ierusalem that if he shall deliuer vs from any misery iudgment or affliction whatsoeuer that then wee will bee carefull to honour God and to bee thankfull to his Maiestie Let vs then make this couenant with the Lord our God let vs vow obedience and newnesse of life and let vs say with Dauid Psal 119.106 I haue sworne and haue stedfastly purposed to keepe thy righteous iudgement Let vs euen take a solemne vow of our owne soules that by the grace of God wee will haue more care to prayse him to honor him to serue him to call vpon him And so accordingly let vs be mindfull to performe the same for the Lord will require alll the vowes we make vnto him First this may stirre vs vp to consider what a solemne vow and promise wee haue made in Baptisme that is to forsake the diuell and all his works the vaine pompe and glory of the world that wee will forsake sinne and Sathan so as we will not bee led nor ruled by them yea that wee will manfully fight vnder the banner of Christ Iesus become his faithfull souldiers and seruants vnto our liues end Secondly sworne seruants Not onely are we bought to bee Christs seruants but also wee are sworne for Baptisme as on the part of God it is a seale of the couenant of grace to confirme that promise of remission of sinnes which God hath made to vs in the blood of Iesus Christ So on our parts it is a solemn resignation of of our selues and our seruice to the Lord wherin we giue vp our
force of the streame is easily plucked vp and carried away such was the people of Israel in Dauids time being compared to the Gentiles round about them such is the Church at this day compared to the Aduersaries such is euery one of vs in respect of the force and power of the malignant Spirits we are like a withered leafe soone blown from the Tree and he like a mighty winde or tempest not only blowing downe leaues but plucking vp and ouerthrowing trees and all what are we then poore wretches able to doe of our poure and strength for our defence we must learne therefore by faith wholy to rest vpon God for what is our victory but euen our faith let this be then our assured trust let this be the rock of our safety helpe and succour that God will be our defender and keeper that the great flouds and mighty waters carry vs not away Teaching vs thus much that though we haue many enemies sore aduersaries as Dauid Christ had yet they shall not preuaile against vs but wee shall preuaile against them do they what they can as Dauid and Christ did Israel in Egypt was cruelly handled but yet the more the Egyptians did vexe them the more they multiplied grew as it is in Exodus 3.12 And when they had done all the spite that they could against them yet at the last they were deliuered out of their hands they themselues being oftentimes plagued by the Almighty for their sakes in the end most fearefully drowned in the red Sea as it is most apparant in the 14 chapter of the same booke Mention is made of a great battell fought betweene Christ and the Deuill Reâ—el â—â— 7 their Armies but if you marke the sequell thereof you shall finde that Christ and his side had the victory for as it is witnessed of the Dragon who is the Diuell and his Angels who are his souldiers that they preuailed not neither was there plague found any more in Heauen in the 8. verse of this chapter so it is recorded to the glory and comfort of all those that take Christs part that they ouercome the Deuil the accuser of Gods children by the bloud of the Lambe and the word of their testimony in the eleuenth verse therof but to omit other Testimonies and examples whereof the holy Scripture is full and frequent in this case let the words of our Sauiour Christ suffice vs at this time Mat. 16.18 he tels vs that the gates of Hell whereby is meant all the power and force thereof shall not ouercome his Church c. or be able to ouerthrow such as doe depend vpon him by a true and iustifying faith In the seuenth Chapter of the same Booke Mat. 7.25 towards the latter end thereof he doth shew the stablenesse of them that belong vnto the Lord and haue care both to heare the Word of the Lord and doe it by a notable comparison whereby hee doth resemble them to an House which is built vpon a Rocke which cannot be cast downe by any tempest of weather whatsoeuer but doth stand alwayes still and cannot fall a thing neuer to be thought of enough it is so full of comfort and consolation vnto euery godly soule chiefely vnto him that is afflicted heere in this world Obiection But what may the reason thereof be may a man say that thus the godly should alwayes preuaile and be neuer ouerthrown by their enemies but ouercome them rather experience doth teach vs that they are fewer in number then the wicked are that they are weaker for power and strength that they are more simple for wit and pollicie and that they are more carelesse for diligence and watchfulnesse then their Aduersaries bee how then comes it to passe that they haue the vpper hand Answere The Prophet Esay doth declare it vnto vs in the 8. chapter of his Prophesie and the 10. verse thereof it is in few words because the Lord is with them and for them For first he is stronger then all being able to resist all power that is deuised against him and his and to doe whatsoeuer he wil both in heauen and in earth 2. He is wiser then all knowing how to preuent them in all their wayes also how to bring matters to passe for the good of his people 3. Hee is diligenter then all to stand as it were vpon his watch and to take his Aduantage when it is offered him Psal 121.4 for Hee that keepeth Israel doth neither slumber nor sleepe Lastly he is happier then all to haue good successe in all his enterprises for hee doth prosper still in all things which hee doth take in hand and none can resist a thought of his yea the very word that goeth out his mouth Esa 55.11 doth accomplish that which he will prosper in the thing whereunto hee doth send it In warre all these foure things are respected in a Captaine that will still ouercome first that he be strong secondly that he be wise thirdly that he be diligent and lastly that he be fortunate for the victory goeth not alwaies with the strong nor alwayes with the wise nor alwayes with the diligent nor alwayes with the fortunate but sometimes with the one of them and sometimes with the other but looke wher all fowre doe concure together there is allwayes the victory and therefore seeing all of them are in God it is no maruell though those whose battels he doth fight do alwayes ouercome and get the victory Obiection But mee thinks I heare some obiecting against that which hath beene said saying that it is not true that Gods children doe alwaies preuaile against their enemies but that their enemies often preuaile against them for wee see that they are murdred and put to death mention is made thereof in the booke of the Reuelation and in other of the holy Scriptures besides and a thousand examples euery where doe demonstrate the same dayly vnto vs for wee doe behold still with our owne eyes and heare with our owne eares that the godly haue the worst end of the staffe and that the wicked do beare sway and dominion ouer them how then is it true which hath beene spoken that do the vngodly what they can yet the righteous shall still preuaile against them as heere Dauid and Christ did Answere The answere hereunto may easily bee collected out of Pauls words in the eighth of the Romans the latter end of the chapter which was touched before where hee doth declare that though wee bee killed all the day long and bee accounted as Sheepe for the Slaughter yet wee bee notwithstanding that euen then and therein Conquerours yea more then Conquerours through him that loueth vs Howsoeuer that this may seeme a Paradoxe to flesh and bloud and bee as a Riddle vnto some of GODS owne Children themselues yet it is true in Diuinity and a cleere poynt to them whose eyes are opened to behold the mysteries of
all outward things to his hearts wish Zacheus had mercy enough when saluation was come to his house hee neuer got so fast before as now he forgoes restores he was neuer compassed with mercy till now though he was a great rich man neuer so rich as now when he was impouerishing himselfe to entertaine Christ in his house and heart Iacob when he saw Iosephs face his best beloued Son now saith he I haue enough let me now dye seeing I haue seene my sonne Iosephs face how much more shall we haue enough to see the face of the well-beloued Sonne of God yea and God himselfe in that wel-beloued one appeased and fully pacified Simeon hauing seen Christ with his eyes and held him in his armes Now Lord said he let thy seruant depart in peace for mine eyes haue seen thy saluatiō but to see christ by the eye of faith hold him in our hearts will make death much more welcome to vs we shal think we haue enough the sweet sense of it will frame the mouth to speake plentifully of it as our Prophet doth in this place neither can any good heart either lightly account or speake slenderly of such a mercy neither content it selfe with slight meanes to get it or with superficial phrases in holding it In a word if once wee can claspe hold on this mercy of God in pardoning our sinnes we could desire euen to liue no longer in this world were it not to come to a more full sense fruition of it Where hee addeth from henceforth and for euer by rhese words he sheweth that this vigilancy of the Lord our God ouer vs is not temporall but eternall according to that which he sayd before in the first verse of this Psalme they shall remaine for euer Let vs learne therfore out of this Psalme that our constancy and perseurance consisteth in this that we are defended by the power and prouidence of the Lord on euery side Verse 3. For the rodde of the vngodly cometh not into the lot of the righteous lest the righteous put their hand vnto wickednesse HEre the Prophet plainly decalreth that the people which rest vnder this defence and protection are afflicted and subiect to all miseries and calamities as touching the flesh although they be compassed about with high and mighty mountaines as touching the spirit as Sathan can neuer surmount yet touching the flesh and the old man they lye open on euery side to the darts of Sathan and of the world for God by these means will afflict and exercise the flesh that sinne and the foolishnesse of the flesh may be mortified in them and that spirituall wisedome and the inward man may increase this is the cause why we are according to the flesh as a broken hedge and as a citie Whose walles are cast downe and so lyeth open to the enemy on euery side Hereof cometh intollerable blasphemyes cruell torments and bloody slaughters of the Saints of God for the flesh hath no walles no munitions to defend it but the spirite therefore the flesh is in danger to all stormes and tempests as the Prophet Esay sayth which haue sayd vnto thy soule bow downe that we may go ouer thou hast layd the body as the ground and as the street to them that went ouer These afflictions wee must needes suffer and by patience ouercome them and withall we must beware that by these outward afflictions the inward man be not weakened or ouercome resting in the assured hope and trust that the Lord will neuer forsake vs but that wee are in the bosome of the Father and are closed within most sure and strong holds so that now although our goods our Wiues our Children yea our liues also be taken from vs yet wee shall neuer bee spoyled of our Christ by whom we are so surely defended that in the middest of all our tentations hee will make a way for vs to escape or else giue vs strength to beare them Blessed is the Man who indureth tentation Iam. 1.12 for when hee is tryed hee shall receiue the Crowne of life which the Lord hath promised to them that loue him Thus wee see what consolations the holy Ghost setteth forth vnto them which beleeue the word for vnto such as looke for a better life then this is all things are here full of calamities and miseries death followeth death as Saint Paul saith and we continually die one temptation followeth another vntill at the length by the death of the flesh all miseries shall cease and haue an end This verse therfore admonisheth vs that wee must suffer many troubles yet so that at length wee shall be safe and set at libertie from them although not in this life yet in the life to come as this verse full of consolation doth promise vs. Notwithstanding this promise seemeth incredible both to vs which suffer and also to them which persecute and aflict vs for if wee behold the same with our outward eyes what can be more false yea the contrary seemeth to bee most true behold our Sauiour Christ was hee not so forsaken hanging vpon the Crosse that the rod or scepter of the wicked rested vpon him did it not rest likewise vpon the Prophets the Apostles and orher holy Martyrs this matter then if we consider it with our outward eyes hath another meaning then the words doe import for they promise that the Scepter of the wicked shall haue no power ouer the godly and yet all Stories and examples doe testifie the contrarie therefore the holy Ghost calleth vs backe to the purpose and counsell of God reuealed in his word and commaundeth vs to weigh and consider not what we suffer but what is decreed with the Lord in heauen and he that can so sequester himselfe from the beholding of his afflictions and tentatfons and yeelde himselfe wholy to the will of God and there rest is a right diuine yea hee that is ignorant hereof in true diuinitie knoweth nothing at all for what knoweth he which is ignorant that God is such a God as will not suffer the godly to bee oppressed of the wicked For seeing he hath said I am the Lord thy God he will neuer suffer that which is his owne to bee wrested either by the world or by the gates of hell out of his hands if he then abide and continue they shall also continue for euer which are his Thus to beleeue and thus to lay hold on things inuisible is true diuinitie and true spirituall wisedome indeed Whereupon we may ground this proposition out of the inuisible counsell of God God hateth the wicked and loueth the iust ergo he will damne and destroy the wicked and will deliuer and saue the iust And heere we see that which is the chiefest thing in all Psalmes and Prophets to spring out of the first precept I am the Lord thy God Now haue we to learne how wee may apply this verse rightly and to our great comfort for
in that which is worse In the first entrie hee presents the delightfull pleasures of Sinne but dolefull and lamentable is their End Gods dearest seruants hardly entreated in this life Thirdly wee may marke here Gods wonderfull dispensation in his working in that he entreats those men most hardly in this life who are most dearely beloued of him euen his Sonnes and his excellent Ones If ye goe vp to Abel Gen. 4.8 yee shall see the first sincere worshipper of God mercilessely murthered by his Brother Cain Come downe to Abraham named by the Apostle the Father of the Faithfull and yee shall see albeit the Lord blessed him yet hee wanted not some to curse him Moses although hee was faithfull in all the House of God and receiued this prayse That such a Prophet rose not before him yet how often was his Soule vexed with the vniust murmurings of his people against him If yee looke to the Prophets our Sauiour sets downe a compendious description of their Sufferings in that rebuke of the Iewes Acts 5.52 Of whom the Prophets speaketh haue not your Fathers killed And againe when he calls Ierusalem a Citie which killeth the Prophets and stoneth them who are sent vnto her And as for the Apostles And in the martyrdome of the Apostles Like as they were the Witnesses of Christ by Preaching so also by Suffering It is recorded by many that Peter was beheaded by Nero at Rome and that his brother Andrew was crucified with his head downeward by Agens in Patris where hee hung for the space of three dayes conuerting many to the Faith of Iesus S. Luke testifies that Iames was beheaded by Herod and Iohn was banished by Domitian into the Isle Pathmos c. Afflictions are no testimonies of Gods anger Of all these first we learne that wee are not to take Afflictions as testimonies of Gods anger against vs seeing we see that by them the Lord hath exercised his best beloued Seruants euer from the beginning Wherefore shall wee thinke strange concerning the firie Tryall if the Lord should send it among vs to proue vs as if some strange thing were come vnto vs seeing Affliction now is a trodden path by all the godly that haue gone before vs 1. Pet. 4.12 and therefore let vs not refuse the chastising of the Almighty Let vs then consider that wee are afflicted no otherwise then the rest of Gods people are or haue beene and when wee consider that all this comes from God as a most louing and mercifull Father for our good thus we shal be stayed from impatiencie murmuring repining grudging discontentment raging wearinesse fainting and the like And this meditation must be both of Gods punishments which we haue felt from time to time in our owne persons and his punishments of other of his children Heb. 10.32.33 Call to remembrance the former dayes in which after yee were illuminated yee endured a great fight of Afflictions partly whilest yee were made a gazing stocke both by Reproches and Afflictions and partly whilest yee became companions of them which were so vsed Take my Brethren the Prophets who haue spoken in the Name of the Lord for an example of suffering Affliction and of Patience Ye haue heard of the patience of Iob and what end the Lord made c. Ia. 5.10.11 Remember them that are in Bonds as bound with them and them which suffer Aduersitie as being your selues also in the Body Heb. 13.3 Remember saith Christ the word that I said vnto you That the Seruant is not greater then his Master Ioh. 15.20 If they haue persecuted me they will persecute you Wee must remember 2. Tim. 3.12 that all that will liue godly in Christ Iesus shall suffer persecution And these things sayth Christ speaking of Troubles and Afflictions haue I told you before Iohn 16.4 that when they come to passe yee may remember that I told you of them Let vs remember that saying of the Apostle Whom the Lord loueth he chasteneth Heb. 12.78 and scourgeth euery Sonne whom he receiueth For what Sonne is he whom the Father chasteneth not but if yee be without chastisements whereof all are partakers then are yee Bastards and not Sonnes This did Dauid often as wee read in the Psalmes this did Ieremiah Lament 3.19 20 21. I remember mine affliction my miserie the Wormewood and the Gall My Soule hath them still in remembrance and is humbled in me this I recall to minde therefore I haue hope Thus we see it is an especiall dutie often enioyned vs which will keepe vs from despaire and other sinnes and will teach vs humilitie in aduersitie patience in trouble hope in affliction constancie in persecution and make vs say with Dauid It is good for me that I was afflicted Psal 119.71 and with Ieremiah It is good for a man to beare the yoke in his youth Lament 3.27 Out of this wee learne not to be dismayed at our trouble What though Sathan rage and his Instruments trouble vs and that one tryall comes like Iobs Messengers vpon the necke of another as though some strange thing had happened vnto vs. According to that of Peter 1. Pet. 12.13 Dearely beloued thinke it not strange concerning the fierie Tryall which is amongst you to trye you as though some strange thing were come vnto you but reioyce in as much as yee are partakers of Christs Sufferings that when his glory shall appeare yee may be glad and reioyce Temptations and Afflictions are no new thing We beare not our burthen alone by our selues the deare Saints and Seruants of God are our Companions herein And therefore let vs comfort our selues in these things And heere for our comfort if any man be desirous to know whether his Sufferings be sufferings with Christ Three things required to make our Sufferings suffering with Christ or not let him consider these three things First how Iesus receiued the Crosse as a Cup giuen to him out of his Fathers hand neyther looking to Iudas that betrayed him nor to the Iewes that pursued him Secondly he receiued it not grudgingly but patiently with an humble submission of his will to the will of his Father Thirdly hee suffered for this end that he might abolish Sinne and destroy him who had the power of Death If these three concurre in thy Sufferings thou mayest be sure they are sufferings with Christ first if passing by the instrument of thy Trouble thou looke to the hand of God tempering and giuing it vnto thee secondly if thou receiue it with an humble submission of thy Spirit to him who is the Father of Spirits and thirdly if it worke in thee a mortification of thy sinfull Lusts and Affections Comfort against inward afflictions And of this wee haue to make our vse in all our Afflictions inward or outward and first concerning inward Afflictions if at any time it please the Lord to exercise vs
he turned Water into Wine so in the other will hee turne all sorrow into ioy To haue ioy without griefe is the condition of them who are glorified in Heauen to haue griefe without ioy is the condition of them who are damned in Hell I meane to bee without sence and hope of ioy but the godly on earth haue their ioy mixed with griefe and griefe tempered with ioy and albeit sometimes they want the sence of ioy yet doe they neuer want all hope and expectation of ioy They that sowe in teares shall reape in ioy Reasons mouing vs to mourning And to moue vs yet more to this mourning disposition let vs consider two things the euill we incurre if we mourne not and the good that shall ensue to vs if we mourne for the sinnes of others As for the first amongst many wayes whereby the sinnes of other men become ours If wee mourne not for other mens sinnes they become ours 1. Cor. 5.1 2 3 4 5. this is also one if we know their iniquities and bee not grieued therewith And therefore are the Corinthians reproued that they sorrowed not for the incestuous man that was among them by so doing they were defiled by his sinne and became one polluted Lumpe with him Ezek. 9. all the chapter And Ezekiel not onely in Iudgement determined vpon the committers of sinne but of such also as mourned not for sinne They are inuolued in the same Iudgement as partakers of the same sinnes by reason that they mourned not for them And as for the great good wee get by mourning for the sinnes of the Wicked If wee mourne many blessings follow it Matth. 5.4 whereby they dishonour the Lord our God it is also euident Blessed sayth our Sauiour are they that mourne for they shall be comforted When the Heauen waters the Earth in due season there followeth a fruitfull encrease but when the Earth waters the Heauen then shall follow a more plentifull Haruest of spirituall Comfort And this is done when a sinner powres the teares of his penitent Heart into the Bosome of God Then the Heauens are vvatered by the Earth For the teares of the godly fall not to the ground but the Lord gathereth them like most precious pearles vnto him and puts them in his bottle and they bring still increase of comfort to such as shed them They are sowne like good Seed on earth the first fruit whereof is reaped on earth but the fulnesse thereof in Heauen In trouble it is expedient to looke vnto the end thereof Worldlings wrestle for their corruptible Crowne as vncertaine whether they shall obtaine it or no but it is not so with the Christian we runne not as vncertaine we are sure Rom. 8.17 that if wee suffer with Christ Heb. 12.11 wee shall also reigne with him Though for the present no trouble be sweet yet is the end thereof most comfortable and wee are by the eyes of Faith to looke vnto it lest our present manifold Tentations driue vs to impatience For as hee that goeth through a strong running Water is in danger to fall and to be drowned by reason of the dizzinesse of his Head or Braine vnlesse hee fixe his Eyes vpon the Bankes euen so shall wee be readie to faint in Affliction vnlesse wee looke to the comfortable end thereof If wee shall looke to Lazarus vpon the Dunghill and Ioseph in the Prison what can we iudge them but miserable men But if wee consider their end we shall see the one in Abrahams Bosome and the other raigning in great glory vnder Pharoah in Egypt Then shall we say Verely there is fruit for the righteous and we shall find it true which here the Prophet sayth They that sowe in teares shall reape in ioy Verse 7. He that now goeth on his way weeping and beareth forth good seed shall doubtlesse come againe with ioy and bring his sheaues with him HOw could the state of the Church or the passage wherein it walketh vnder the Crosse be more liuely expressed whereby we may learne so to arme our mindes that wee lose not that Laughter which by Faith we haue apprehended but may encrease and waxe strong and feele this Laughter more and more in vs. For Faith and the life of Christians is not Hypocrisie but the Christian life is that which is here described that is to be exercised with Tentations and Afflictions vnder the Crosse and to apprehend the Word This is our true Vnion wee must dayly encrease because of the Flesh the World and the Deuill which doe exercise vs with continuall Tentations For except in these Dangers wee haue recourse vnto the Word and Prayer wee are gone The Crosse therefore is the meane wherewith God will haue vs not swallowed vp and consumed but exercised that wee may dayly grow more and more towards perfection To goe forth and weepe and to carrie Seed for so the Holy Ghost calleth it It cannot be then but that a Christian must needes bee such a Sower as must reape not in Laughter but in bitter Sorrow and Teares But thou wilt say Where is then the Laughter which is preached to the Redeemed whereof Dauid spake a little before in the Spirit For looke how much Faith thou hast so much Laughter thou hast also But sometimes this Laughter is lost and turned into Mourning yet are wee not forsaken for the Promise is sure and certaine and the Victorie ouer Sinne Hell and Death is ours but yet in hope notwithstanding so long as we are in this life we remaine alwayes in teares and mourning as Christ sayth Ioh. 16.20 The World shall reioyce but you shall sorrow but your sorrow shall be turned into ioy Psal 30.5 Heauinesse may endure for a Night but Ioy commeth in the Morning Eccl. 3.1.4 To all things there is an appointed time a time to weepe and a time to laugh a time to mourne and a time to dance All times are limitted by God to the faithfull but first for sorrow and then for ioy onely the godly men truely reioyce with sound and lasting ioy My seruants shall reioyce Exo. 15.27 and yee shall be ashamed My seruants shall sing for ioy of heart Isa 65.13 and yee shall crye for sorrow of heart and howle for vexation of Spirit The stranger shall not enter into his ioy Pro. 14.10 And it is called the ioy of Gods people Thus the Scriptures euer limit this ioy to the saithfull Let them that seeke the Lord reioyce Therefore if they sorrow Psal 40.16 they onely shall out-grow their sorrow and their sorrow shall bee turned into ioy as Christ promised the Apostles Isa 35.10 The redeemed of the Lord shall returne and come to Sion with prayse and euerlasting ioy shall be vpon their heads Isa 61.3 they shall obtaine ioy and gladnesse and sorrow and mourning shall flye away Christ hath appointed vnto them that mourne in Sion Beautie for Ashes