without any discovery of God and his love any more then beasts have either like a candle blown out with the wind he leaves a filthy snuffe of a foul life to stink behind him having the love of no body or else he passeth away like the wind or a ship in the sea and leaves no signe at all his remembrance life being cut off together Ps 34.16 Now if a godly man have so much peace who will offer to question it whether he may have so much joy yea and much more then I speak of For if there be peace any where spirituall peace especially it seems to me impossible that joy should be long a comming after and so if joy be any where you may assure your selfe peace hath been there before See how joy and peace goe hand in hand Rom 14.17 chap 15.13 Gal 5.23 3ly A third cause that godly men have to be merry is Redemptiō Liberty Liberty obtained for we are not as others have been before us to use the words of the Prophet Zach 9.12 prisoners of hope we shall be so indeed when we are dead in regard of our bodyes a Why cannot the Papists in terpret the vers before this of the resu rection as well as those words in Mal c.. 4.2 the redemption whereof we must wait for But our maine captivity is turn'd already and God hath brought us out of darknesse b Rom. 8.23 the shaddew of death having broken our bands in sunder And therefore well might Moses say to us the Gentiles who partake of this mercy that which the Apostle repeats Rom 15 10. Rejoyce ye gentiles with his people Rejoyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be merry For can a man if he be but as much as a beast and have but the use of a sensitive soule be insensible of so great a good as liberty when he enjoys it nay refraine from skipping and leaping for it when he thinks upon it Unlesse he can enjoy it without enjoying it God hath given thee rest from thy sorrow c Luk 1.17 and from thy feare and from the hard bondage wherein thou wast made to serve as he promised to doe the captive Jewes Isa 14.3 Wilt thou be so froward as not to take it or canst thou be so sencelesse as not to be glad for it That man that shall be any whit sad when he tells me he is redeemed from a miserable slavery in Turky I shall hardly believe what he sayes Certainly one that is delivered redeemed oh the sweetnes that is in the word snatcht as a firebrand out of the fire he cannot be sad if he would Saith David P 53.6 When God bringeth back the captivity of his people Jacob shall rejoyce and Israel shall be glad So Ps 71.23 My lips shall greatly rejoyce when I sing unto thee and my soule which thou hast redeemed As if there must needs be the voice of rejoycing presently where there is the least sound of redeeming Thus was it said of the redemption of the Jewes from their captivity But our redemption is more worth then theirs our liberty is greater and better and our bondage was worse And shall our joy be lesse Let us but consider We are freed from the slavery of having many masters for 't is slavery enough to have them let them use us never so well that servant who hath many masters let him be merry if he can I say many masters For many they are and many sorts and many of a sort and all that are of a sort such as if we have but one of them we shall find it hard service enough That sort I meane is our Lusts which are so numerous and various every way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serving DIVERS lusts saith Paul Tit 3.3 which I could easily make appeare were it not too much digression and doe purpose to speak somewhat of it in another place But we are not freed from the slavery of these masters only No we are freed from the slavery and delivered from the pow-of all the masters who had formerly the command of us whom it is not barely service but misery and slavery to be subject to I meane Sinne Death The World The Divell I may adde Our selves for if God had not been a better friend to us then we are to our selves I know what had become of us I meane not of lusts only for we hurt our selves many other waies The fourth of these whom we most feare as dreadfull as he is thought is but the Prince of this world and therefore hath no power over the subjects and heires of another Kingdome such as Christians are being translated * Col. 1.13 from his They are dead as to sinne and what then is there left for thee O thou destroyer of men to carry away captive * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2.26 alive at and for thy pleasure They are no longer captives and gally-slaves as once they were to worke for thee and for nothing Thou mightest have heard long agoe of their releasment and their joy thereupon which thou shalt never be able to take from them no more then thou canst make them slaves againe or make the prophecy false or the promise of none effect Heare but what the Prophet's words are Isa 61.1.2.3 The Spirit of the Lord God is upon me because the Lord hath anointed me to preach good tidings unto the meek He hath sent me no bind up the broken hearted to proclaime liberty to the captives and the opening of the prison to them that are bound To proclaime the acceptable yeare of the Lord and the day of vengeance of our God 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 that they might be called trees righteousnesse the planting of the Lord that he might be glorified Behold now the time is come I tell thee again the time is come and those promises are fullfilled For we who by that malice our own were worse then bound to be sinfull and miserable even fast bound in misery an iron are now out of out bands adopted for nothing into the glorious liberty of the Sonnes of God Rom 8.21 Presume no longer upon the strength of thy associates Sin and the Lusts of our flesh For they are deposed from their regall power their dominion and strength is ended 'T is true their being is not ended but that makes so much the more for a godly man's joy as it doth for any other conquerour to have his enemy led in triumph alive or to have him lye vanquished before him more then to have him cleane removed out of the way Having sinne thus laid at our feet it may looke fiercely up upon us and threaten to bite and turne it's taile about our heeles but the danger is gone we have broken it's head and struck out it's teeth and though
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
the godly is The workes of God of all sorts whereof both their duty and their practise is to be frequently meditating especially his wonderfull workes to the children of men * Many O Lord are the wonderfull works which thou hast done thy thought to us-ward Psal 40.5 in their preservation and redemption Ps 107.21 David bids us declare his workes with rejoycing Psal 107.22 And he speakes of it as if it were a thing for which especially he desired to live and wherein he should take most comfort I shall not dye but live and declare the workes of the Lord Ps 118.17 How can Believers chuse but rejoyce to think upon that wonderfull work of the Redemption both of Jewes and Gentiles by the Sonne of God the Sonne of Man Christ Jesus blessed for ever to think of Gods's wonderfull Love in the purpose a The eterrnal purpose Eph 3.4 his wonderfull freenes in the price his wonderfull wisdome b The manifold wisedome of God Ep 3 10. in the contrivance and his wonderfull faithfulnesse truth in the performance after so long c Psal 105.8 He hath remembered his covenant for ever the word which he commanded to a thousand generations a time and so much provocation by the sinns of the world to desist from his purpose Neither can a godly man's heart chuse but be exceedingly taken with the thoughts of God's power and wisedome in the first forming and the continuall governing of such a world of creatures Especially in the making of himselfe For he is fearefully and d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 13.9.14 wonderfully made God hath given him an excellent Soule and of a divine extract He hath most curiously †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as with a needle Psal 139. v 15. wrought him and most excellently * Job 10.11 cloathed him with skin and flesh and fenced him with bones and sinewes he hath endowed him with most excellent naturall gifts reason and judgment which he hath not given to other creatures But that which is the greatest of all he hath bestowed on him most excellent spirituall gifts faith hope and love and many many graces which he hath denied to other men The medication upon these last only Basil the Great in his Sermon of Thanks-giving upon those words of the Apostle Rejoyce alwaies c affirmed to be sufficient matter of rejoycing in the middest of the furnace of the hottest afflictions David who in the day of his trouble even when his soule refused comfort had recourse for comfort to meditation upon the workes of God as if it could not chuse but recieve comfort from thence hath abundantly testified how usefull the meditation is for the purpose we speak of and what an excellent antidote it is against sorrow See Ps 77. In the second verse of that Psalme he saies My Soule refused to be comforted But in the tenth and twelfth verses And I said this is my infirmity c. I will remember the workes of the Lord. Surely I will remember thy wonders of old As if he had said thus I am very much discomforted insomuch that my soule refuseth to be comforted but I know what to doe to helpe it I will remember the workes of the Lord surely I will remember his wonders of old And a thousand to one but that if any thing will cause me to rejoyce this will To a wicked man the workes of God both of power and mercy are but matter of bare speculation after a Philosophicall manner wherein there is abundance of vexation And many of the former sort the creatures are unto him but objects and instruments and incentives of evill thoughts and words and actions to his own hurt Present any Creature to a wicked man and it will presently stirre up in him Covetousnesse envy lust feare or any thing rather then joy Wheras if you set all the Creatures in the world before a godly man he is able to look upon them and think upon them without any perturbation at all nay with comfort and delight 7ly A seventh groud God's Ordinances Another thing from whence a godly Christian may fetch abundance of joy is God's Sacraments and Ordinances For first What Christian can chuse but be ravish't with joy and consolation to think how by the baptisme of water and the renewing of the holy Ghost he is brought so neare to the God of joy and consolation as to be taken into a covenant of salt with him An everlasting Covenant such as he need not be sad to think it will end suddainly A covenant not of hard servitude and bondage the very thought whereof would never suffer him to be merry but of honourable service and freedome such as he need not be sad to think he shall never be able to keep because God will not regard a Hebr 8.9 him For it is a covenant better then many of his forefathers had and established upon better promises Heb 8 6. What Christian can chuse but be ravished with joy to think that he is made a member of God's own b Eph 2.19 c 1 Cor◠12.27 Citty of his own ◠houshold of his ◠body nay that he is by this meanes become even one with Christ as much and more then a wife is with a * Being dead to the law by the body of Christ Rom 7.4 husband as I may say bone of his bone and flesh of his flesh * Eph 5.30 31. I may adde spirit of his * Rom 8.9 1 Cor 6. He that is joyned to the Lord is one Spirit spirit being baptized not only in or to but * Thus Beza interpret's it and the context requiers it into Jesus Christ as the Apostle expresses it or as we render it Rom 6.3 2ly What a glorious life hath he and consequently what a merry life must he needs have who is not only taken into the Lord's own house so soon and so freely and to be there for ever but is also feasted so often at his own table I am sure I should be able to say so for if it be seldome it is the steward's fault and not the master's who allowes freely enough I say what joy is it to be feasted so often at the table of the Lord in the Sacrament of Communion where he can feed better on him then other where upon the Lord 's own flesh and bloud which is meate and drink indeed and whose nourishment is to an everlasting life 3ly What a life for light and knowledge and consolation in case of trouble of Conscience and consequently what a merry life must he needs have that hath a doore of a Col 4.3 utterance for the preaching of the word and a doore of b Act 14.27.2 saith and c Pet 1.11 entrance into the everlasting Kingdome for the hearing of the word continually open banqueting houses continually open Cant 2.4 Feasts of fat things continually provided Isa 25.6 And all this
a man knowes that God's love and anger is alone to be regarded it is impossible he should be sad that hath it let things without him be how they will And therefore saith the Psalmist Shout for joy all ye that are upright in heart For godlinesse of Life past what can be sweeter then the remembrance of it unlesse it be the mercy of God A good conscience non-guilty and quiet neither disquieted it selfe with sinne nor disquieting the mind with old debts and reckonings is as great a comforter as an evill conscience or a conscience of evill things committed and intended which is like an evill spirit possessing a man can be a tormentour If it were not so certainely the Apostle Paul a humble man he that said if he rejoyced in any thing it should be in his infirmities * 2 Cor. â—2 9 would never have professed so boldly as he did 2 Cor 1.12 Our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisedome but by the grace of God we have had our conversation in the world This good conscience is a Con-science or an acknowledgement in the spirit of a man of what he does or hath done the spirit of God bearing witnesse with it Or it is a commending witnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom 2.15 of the goodnesse of actions in and a comforter after the performance Neither does it give a fit of comfort and away but a standing testimoniall ready for their use upon all occasions continually affording 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Rom. 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excuses and apologies whensoever he that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grand accuser of the brethren layeth any thing to their charge It is a most cheerfull incentive or encouragement to though there be never so many impediments in the way it is a most excellent lenitive or sweetning of though there be never so much difficulty in the performance and it is a most triumphing commemoration or a delightsome redolence or relish after good actions though there be nothing got by the doing Good actions are like strong fragrant spices not only giving a sweet smell for the present but perfuming the roome where they are so that you may have the sweetnesse a long time after For Godlinesse at the present 't is better tryed then told what joy and pleasure a godly man hath in the performance of good actions both when no body joynes with him and especially in the publique assemblies when believers powre out their soules so many of them together in prayer and thanks-giving Little doe the Drunkards think that take so much pleasure in frequenting the houses of Bacchus that the godly take a great deale more and have a great deale more joy in frequenting the houses of God But 't is a thing that God promised long agoe by the Prophet Isa 56.7 Them will I bring to my holy mountaine and make them joyfull in my house of prayer their burnt-offerings and their sacrifices shall be accepted upon my altar for my house shall be called a house of prayer for all people And methinks I heare the willing people of God's power merrily calling one to another in the words of Micah chap 4.7 Come and let us goe up to the mountaine of the Lord and to the house of the God of Jacob and he will teach us his wayes and we will walke in his pathes for the law shall goe forth of Zion and the word of the Lord from Jerusalem How is a godly man ravished with the beauty of holinesse when he is at such meetings How was holy David taken with being in the house of God at Jerusalem insomuch that if he were kept from it but a little while his soule panted for it and longed after it and fainted for lack of it as a thirsty hart would doe for lack of water As the hart panteth after the water-brooks so panteth my soule after thee ô God My soule thirsteth for God for the living God when shall I come and appeare before God Psal 42.1.2 The poore disconsolate Captives prefered it to the best place in their memory If I forget thee O Jerusalem let my right hand forget her cunning Ps 137.5 Nay they preferred it to their chiefest joy If I preferre not Jerusalem above my chiefe joy vers 6. There was no place in the world that David regarded or cared to be in in comparison of it Psal 84.10 A day in thy courts is better then a thousand I had rather be a doore-keeper in the house of my God then to dwell in the tents of wickednesse Insomuch that he could find it in his heart nay and would chuse if he might have his desire to spend all his dayes in that house Psal 27 4. One thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to enquire in his Temple Was mount Zion the joy of the whole earth as it is said it was Psal 48.2 and that notwithstanding the paines the people must take to goe so farre to the place and the many burdensome ceremonies and chargeable sacrifices to be undergone when they come thither Had they so much joy then to goe so far and cannot the godly thinke you have as much and more oy now in their assemblies when the houses of prayer and preaching are so near their own and the duties to be performed so easy and so cheap and the influence from the heavens upon them so much more abundant and the sunshine of knowledge so much more cleare then it was in those dayes Doubtlesse they have more by farre What a comfortable delightsome smell doe I perceive so soon as I come into the room where hundreds are powring out vialls full of odours such as those mentiond in the Revelation which * Rev 5.8 are the prayers of the Saints But then how must it not needs be more comfortable to be one of the number One of the number I say then when so many shall joyne hands to lift up their hearts when they shall flock together with one mind and goe boldly hand in hand to a throne not of judgment but grace where they are sure to obtaine pardon for the past and grace to helpe in time of need * Heb 4.16 for the future And if there be so much joy in prayer for what I want when I am in need what is there in praise and thanks for what I have obtained when my need is supplyed Praysing can as ill consist with sadnesse as it can with sinne Of this there is constant use * Eph 5.20 because there is constant occasion through the goodnes of God therefore how can a godly man spend much time in sadnes The thought of the goodnesse of God for which we praise him our enjoyment of good things for which
joy Psal 132.9 The joy of the wicked is never full or perfect not so much as in simple being so as a man may truly give it the name of joy much lesse in the best sort of being For there is alwaies one thing or other missing or amisse and many times confessions are drawn from their own mouth that their mirth is not true How usuall are these speeches amongst them If this or that had been or if this or that had not been we had been truly mery 3. A third property of a godly man's joy is that it is Continuall 1. Continuall without interruption an inconvenience common to the mirth of the wicked which comes and goes by fits and lasts but for a moment to speak of when it lasts longest Job 20.5 A man had better be sad then merry so little while For it does but set him a longing and so leave him in paine And yet thus it is with the mirth of the wicked which is therefore compared by the Preacher Eccles 7 6 to the crackling of thornes under a pot It is as soone out as in makes a great cry and dyes 2. Continuall without end everlasting consolation 2 Thess 2 16 like the liberty to which he is redeemed and for which he joyes see the prophecy of Isaih to this purpose chap * And the redeemed of the Lord shall returne come to Zion with songs and ever lasting joy upon their heads they shall obtaine joy and gladnesse and sorrow and sighing shall flee away 35.10 like every thing else that comes by grace and every way that God leads a man in Ps a Lead me in the way everlasting 139.14 Oh happy man how graciously does God deale with him He hath a long time of health and joy and cheerfulnesse of mind now before as men use to have of their bodies after some great disease and joy everlasting after the second resurection for a very short shaking ague of sorrows and pangs when he was borne anew at the first resurection If he have a tempest of trouble or sorrow for awhile he hath the longer and the greater calme for it afterward The godly man's joy is of as long continuance as he himselfe and his power of rejoycing is If he and that endure for ever so shall his joy for the object of his joy endures for ever is not subject to be lost and cannot be taken away from him like the object of a wicked man's joy Si gaudes de nummo times furem si gaudes de Domino quid times sayes Austin upon the 144. Psal If thy joy be in money thou fearest the thiefe but if thy joy be in God whom fearest thou And therefore the same father upon the 84 Psal gives this counsell Qui vult securus gaudere in illo gaudeat qui non potest perire He that will be secure in his joy let his joy be in him who can never perish We may compare this joy as Hugo de S. Victore does God's mercy from whence it drops to the oyle in the cruse which was still spending but never spent The wicked man is ever and anon in the midst of jollity troubled and sad to think that his joy will not last so that it is his usuall saying I shall weep for this another time His mirth wasts and lessens and changes colour in the using according as he sees the vanity of the thing for which he is merry perceives the weaknesse and badnesse of the cause which he will of necessity doe more or lesse within a little time Whereas he godly man's cause of his mirth being sufficient and such as whereof he will never be ashamed his mirth encreases in the use and the more the drinks the better he may Neither need he to feare that he shall be weary so cease from mirth for want of variety for he shall be continually supplyed with recruits new mercies and new songs not every morning but every moment He shall never want occasion to say as David did Sing unto the Lord a new song Psal 96 1 Sing unto him a new song Psal 133.3 He hath put a new song into my mouth Psal 40.3 The Mirth Of a Christian Life The Third Book I Would now use some words of exhortation and reproofe but that I find some rubs in in the way which I must first remove I heare too many object say What doe you goe about to prove this that to extoll the condition of a godly man as if none were merry nor happy but he when as you see your selfe plainly and in your heart cannot but acknowledge the truth of the contrary viz that he is neither happy nor merry That he is not happy is sufficiently evinced by the many troubles we know the righteous as you call them have in all ages of the world and their continuall affliction so as one would think that they alone of all men in the world were made to suffer and borne to misery as the sparks sly upward To say nothing of that which is most certaine by the word that went out of Christ's own mouth which must never returne to him againe peremptorily spoken In the world ye shall have tribulation John 16.33 To such I answer that their argument will not hold stich for want of consequence For godly men may be happy notwitstanding their afflictions and they may say as Paul did 2 Cor 4.8 9. We are troubled on every side yet not distressed we are perplexed but not dispaire Persecuted but not forsaken cast down but not destroyed Afflictions in this world are not miseries to them whatever they are to others and what ever they are deemed to be to them any more then fightings and watchings and hardships are to courageous Souldiers and volunteers who are as willing as it would be their shame if they were not to undergoe danger as to undertake service knowing they must take pains as well as wages That afflictions are not miseries to a godly man so as he is unhappy by having them may be proved by these two reasons First beceause he is prepared for them Secondly because they are prepared for him First he is prepared for them as a patient is for his physick viz with gentle preparatories that they may work kindly neither too little nor too much so as he should have either way cause to be grieved God who is his Physitian and therefore will doe the best for him for his own glory as any physitian will for his credit alwaies sends him suffering graces when he intends to give him suffering times Let poverty and sicknesse all the rest of the reputed miseries of this life come upon him like armed men at once they shall not prevaile against him For being well provided with the provision of Hope and Faith and fenced with the armour of prayer and patience and being watchfull and standing still upon his guard let them come as many as they will and let
of the Lord encampeth round about them that fearchim delivereth them Psal 34.7 I will not rub the questions whether these Angells can contract themselves and whether they can subsist in a point and so stand together the better in so great a number neither will I trouble my selfe to examine whether they are in such or such a place in their substance or only in their vertue and operation But this the godly man may assure himselfe of that whensoever he shall want their help in spite of doores and locks and barres he may have it in a moments warning For there is no impediment either for want of power because they are Spirits or from want of good will both because it is their duty and because they beare an affection to him not only rejoycing at his first conversion Luk 15 10 but I dare confidently affirme alwaies disposed with abundance of cheerefullnesse to doe any thing for him I cannot let passe some words I remember of Origen's * Hom in Ezek 1. to this purpose as I have them from his interpreter He brings in the Angells speaking after this manner Si ille descendet descendet in corpus Si mortali indutus est carne sustinuit carnem pro hominibus mortuus est quid nos quiescimus quid parcimus nobis eia omnes angeli descendamus è Coelo If he meaning the Son of God went downe and went downe into a body was cloathed with flesh and indured it's infirmityes and dyed for men what doe we stand still for Come let 's all downe from heaven together Well you see by this time what good company a godly man alwaies hath to converse with even no worse then the eternall Trinity and the immortall Angells such company as he enjoyes most when the world thinks he is alone I might have mentioned the company of Saints also exceeding comfortable company especially at such time as they meet together either for the worship of God or for holy conference and communicating to one another their experiences of the love of God But because the greatest part of his life he is without it I had rather he should make his boast of the other which unlesse by his own default he may alwaies enjoy and there is nothing that can deprive him of it Now if a man have such company and yet cannot be merry I will impute it to the highth of his folly and negligence in improving his priviledges rather then to the depth of his melancholy as if he had no remedy sufficient to remove it For my part and I wonder no more are of my mind I can at no time think of the godly man's condition upon this account but presently I admire his unspeakable happinesse herein If a * Psal 4.4 Heathen were able to say Scipio he was never lesse alone then when he was alone how much more he For besides that he can commune with his own heart * 1 Joh 3.20 that which a wicked man is as loath to doe as a malefactour can be to commune with the Judge for his own heart judgeth and condemneth him he can commune with God also through meditation and by the exercise of his graces love and faith and hope When the night comes and all other company leaves him having made peace with God and his conscience he quietly betakes himselfe to his bed troubling himselfe with nothing having nothing to trouble him Whereas the wicked man being forced thither by want of opportunity or strength or some other meanes of practising wickednesse seldome gets into it without either fretting and vexing himselfe or being vexed with one thing or other Either he is sick in his body with paine having followed his pleasures too much or he is sick in his mind with sorrow for having had none or not so much as he would It is seldome that a wicked man goes to bed without having done himselfe or his neighbour some hurt one way or other either of which is enough to make him vexe and be angry to the purpose so that he must needs be sad though he have not the grace to repent But of the wicked man's life I shall speake more hereafter in the end of my discourse and therefore to returne to the godly man of whose happinesse I can never speak too much With what confidence and security of spirit upon the thought of his company does he enter into his chamber He hath no more to doe but to lay him downe and let God alone to care for him When others are rejoycing after their manner and making merry because their corne and their wine is increased He although he should have never so little and although the persecution and malice of his enemies be never so hot is able to make use of the words of the Prophet I will both lay me downe in peace and sleep for thou Lord only if I had nothing else makest me dwell in safty or in security * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 4 8. He hath no need to trouble himselfe to set sentinels and barre doores so long as God is his guard whose charets are twenty thousand even thousands of Angells and he himselfe is among them Psal 68.17 If he sleep he sleepeth safely as in the everlasting armes of the watchman of Israel who never sleepeth nor so much as slumbreth Psal 121.4 When thou lyest downe thou shalt not be afraid Prov 3.24 Nay and sleepeth sweetly for that is wisdom's promise in the chapter last cited Yea thou shalt lye downe and thy sleepe shall be sweet I say his sleep or his rest for such his sleep truly is whereas many a sleeping is much more unquiet then waking is sweet Even as sweet as the sleep of a labouring man * Eccl. 6.7 for such a one commonly he is not only hating idlenesse as a sin it selfe but fearing it is an occasiō of other sins Gluttony doth not make him draw his breath short * A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclus 31.20 having had too much of what he loves neither doth Ambition make him draw it long into sighes for want of his desire He hath none of the vapours of a stomack oppressed by gluttony to distemper his head nor any of the fumes of a conscience affrighted with sinne to distract his heart Such is a godly man's sleep by reason of God's presence with him And every man knowes that sleeping well is of great consequence to make a man lighter and merrier all the day after if there were nothing else But then how is he when he awakes no doubt well enough For God hath not left him When I awake I am still with thee Psal 139.18 As soone as his eyes are open he findes himselfe present with God and God present with him and they have presently communion one with the other And this his first communion is not without abundance of joy as friends use to have when they meet after
we have not killed it we have utterly disenabled it for killing us 'T is but kept in life to keep us in worke and to exercise our graces as the Canaanites were fuffered to live in despaire that the Israelites might not live in presumption We are freed from Sin much after the manner as we are free from the Law that which I might very well have put in the number of those masters above mentioned being of it selfe as I may say uncorrected with grace a killing letter Sin now does not so command as that it cannot be obeyed and the Law does not commād so as if it be not obeyed we must presently dye for it We are free not as we use to take the word free when we say free of such a thing for without it When we are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom 6.18 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is meant only that we are free from not of either Sin or the law that is from the dominion of them We are free from the law as that boy is from his Master who as oft as he comits a fault and is sorry for it hath a friend ready at hand to save him from whipping A Christian's liberty does not make him free from but free to obedience Free from slavishnesse both of condition and disposition and freely willing to be tied to obey it as an ingenuous dispositiō uses to be to be under goverment discipline For a man is nevertheles at liberty for being nay it is the way to be most at liberty to be most in God's service which is perfect * Psal 119.32 freedome The bands of Religion are never so strait as to wring I will say therefore as St. Paul sayd comparing the ministery of the Gospel with the law or if you will the ministery of the law in the time of the gospel with the same in the time of the Law 2 Co 4.1 Having recieved this ministery we faint not I delight in nothing so much as to be under the law of God so long as there is another ministery I would not be without goverment like a lambe in a large * Hos 4.16 place for all the world But what did I talke to you a while since of a godly man's liberty from when I may boast of more * Rom 8.37 then a conquest over all his enemies Satan his accuser by the counter-pleading of the Prince * Isa 9.6 of his peace will be shortly trod under his * Rom 16.20 feet Christ hath already spoyled Principalities and powers made a shew of them openly triumphing over them Colos 2 15. The world his enemy partly open and secret by Christ that overcame it first he hath overcome also Joh 16.33 So that neither by enticing nor mocking nor oppressing no nor killing shall a Christian be quite overcome rubbing out in life by strength of grace and rising from death by the power that raised Jesus Christ from the dead The Flesh his familiar and friend-like and bosome enemy he hath crucified with the lusts thereof Gal 5.24 The enemy that hath the longest time to live is Death Yet that is already disarmed and made harmelesse so that it is as good as killed though it be not quite swallowed up into victory Upon the account of these things I may very well speak to the Church in the words of the Prophet Sing ô Daughter of Zion shout ô Israel be glad and rejoyce with all thy heart ô daughter of Jerusalem The Lord hath taken away thy judgments he hath cast out thine enemy The King of Israel even the Lord is in the midst of thee thou shalt not see evill any more In that day it shall be said to Jerusalem feare thou not and to Zion Let not thine hands be slack The Lord thy God in the midst of thee is mighty he will save he will rejoyce over thee with joy he will rest in his love he will joy over thee with singing Zeph 3.14.15 16 17. Christian I cannot but wonder exceedingly what the matter is with thee if notwithstanding these things thou art still sad For to me it seemes cause enough why a man should be mery to have no enemies either to trouble him or with whom he may trouble himselfe viz with continuall feares of provoking them and thoughts and cares to have them reconciled which is a worse trouble then the other But for one that hath many enemies as many almost as there be creatures in the world and hath them all under his feet who can forbeare to wonder laugh and be enraged to see such a one to stand drooping as if he were beaten and overcome him selfe with his Crest downe slat upon his head and his wings about his heeles Who would not wonder to see one that hath his yoke broken off his neck to hang his head neverthelesse as bad as the Romane Souldiers did when they had been made to passe under the yoke and to walke in and out and goe to his long home with lesse cherefulnesse then the Oxe doth to his when he hath done labouring and rather look as if he were going to be yoked againe or indeed as if he were going to hanging Certainly such a one must needs be ignorant of what he is or sencelesse of what he knowes For when enemies and difficulties and sorrowes themselves are vanquished it seemes impossible if he knew his own happinesse and can a man be happy and not know it that he should not lift up his head and wash his beblubbered face and anoint it with the oyle of gladnesse For shame let him cease to shame his master whom he serves to disgrace the profession which he hath undertaken and to disparage his own judgment and choice when he undertook it with sadnesse and sighes and complaints like an over laboured servant that is hardly used Tell me whosoever thou art that art thus sad for I know it must be for feare of some thing what kind of enemie is it that thou fearest Is it such as can hurt thy soule sinne or satan or lust such thou needest not Is it such as can hurt but thy body men or any of the creatures such thou oughtest not to feare Mat 10.28 If thou art afraid then thou art afraid both without cause and so thou shewest thy selfe foolish against command so thou shewest thy selfe disobedient Rather therefore resolve to be chearfull conclude with me that thou hast nothing to feare but what thou hast cause to love and rejoyce in thine own God 'T is true wicked men like the drunken man who thinks every body else drunk because he is drunke himselfe being very slaves themselves account the condition of the godly to be slavish too and therefore though for a while they may seeme to be willing to keep themselves within the pale of the Church of Christ and to weare his yoke yet they come quickly to cry out in the Psalmist Psal
without any labour or charge for the d Ye shall be redeemed without money Isa 52.3 things Wine and milk without money or price Isa 55.1 Breasts continually full of nothing but consolation and sincere milke of which he may suck when he will and be satisfied Isa 66.11 1 Pet 2.2 4ly Lastly what a plentifull life hath he and consequently what a merry life is he most likely to have who hath the priviledge of Prayer which he and none but he is able rightly to use Herein I think a godly man hath or may have more joy then in any thing else in the world whether you respect successfulnesse for the obtaining of other good things which he wants by prayer or the joyes of the Spirit many other good things to be had in praier such as for the most part a good Christian meets with more or lesse and none but he In the first respect If a godly man have a mind to any thing and will pray for it whether he shall have it or no he is exceeding faire for it For he hath the SPIRIT OF GOD who is the Comforter for his spokesman to speak for him within him with groanes that cannot be uttered He hath the Sonne of God who is his Redeemer and his Mediatour Rom 8.26 for his Intercessor also his friend to speak for him without him with merits that cannot be slighted lastly he hath God the father to whom he makes his request and who is able to give him whatsoever he desires his own father whose bowels are so tender that he cannot deny him any thing who will not turne him off with a stone when he askes for bread nor if he aske for a fish will he give him a scorpion It is not to be told what vertue there is in the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actually effecting not only of power to effect neither is the word so used any where in the Epistles but instead thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though I know it to be usuall for Participle to turne Adjectives both active and passive effectuall fervent prayer of one righteous man Jam 5.16 He hath no sooner looked up but God looks down He can no sooner bow the knee but God is ready to bow his a Psa 31.2 eare the b Psal 144 5. heavens also He can no sooner poure forth his prayer to aske and spread abroad his hand to receive but the Lord's hand is stretched out to give even to poure down blessings I say not more then his hands are able to hold but very much more then he is able to * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aske or think of Eph 3.20 Then they cried unto the Lord and he delivered them out of their distresse saith David Ps 107.6 all in one breath They cried unto the Lord and he delivered c. What affliction so ever the people of God were in it was no more then cry unto the Lord and presently he delivered them out of their distresse You have the same words foure times in that psalme And indeed a very comfortable psalme it is Methinks the Prophet brings in his running verse speaking of God's deliverance when he had spoken of the peoples distresse with the like hast that God wrought his deliverance as if his meaning were to shew the speedinesse of God's deliverances when his people were distressed He hath but three or four verses presently comes in They cried unto the Lord in their trouble and he delivered them out of their distresse They that truly seek God's face by praying shall never have their own faces fild with shame by denying neither in this world nor in the world to come for such fruit of the lips can never be fruitlesse Let a faithfull man pray when he will so he pray for what is fitting either to be given or erceived would he for shame be heard for other things he knocks at the doore of heaven as I may say with the key in his hand as one would doe at his friends house where he durst be bold to enter without knocking and when he finds the doore open already not so much because he doubts whether he may be admitted as because it is his duty and because it is the ordinary way and manner of entrance What shall I say Godly men have in a manner had the command * Prov 15.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is used elsewhere though not for obeying yet for effectual hearing of Heaven I can doe nothing till thou be come thither sath the Lord to Lot Gen 19.22 when he prayed that the Lord would hold his hand till he was escaped to Zoar. I can doe nothing as if his hands were tied or as if he must needs continue hearing so long as a godly man continued praying The godly by strength of faith have the same power with God as Jacob had Gen 32.28 Hos 12.3 And I believe many times after long wrestling with him in prayer after a manner they bring him to say as he did the Angel let me goe I say in prayer as if that were Jocob's wrestling and that it was with God because the Prophet Hosea so interprets chap 12. vers 45. He had power over the Angel and prevailed he wept and made supplication unto him in Bethel and there he spake with us even the Lord God of hosts How long wilt thou be angry with thy people that prayeth saith David As if it were such an impossibility or such a disgrace for God's people to be denied such a griefe so hard a thing to God to deny his people any thing when they set upon him by prayer When God intended to inflict his judgments upon the Jews lest he should be hindred in the execution of his purpose so it sounds he spake to Jeremy aforehand not to pray or intercede to him for them as if he were afraid of the efficacy of that man's prayer that he should not be able to withstand it if once he heard it Jer 7.16 In the like manner in another place when he would declare his resolution to execute hi◠firce anger against them though they should use the most powerfull meanes in the world to hinder him he expresseth it thus Though Moses and Samuel stood before me yet my mind could not be toward this people cast them out of my sight and let them goe forth Jer 15.1 As if the prayers of such godly men as they were of greater power to prevaile with him then any thing else in the world whatsoever Now there is never a truly religious man that believes in God though he be the least in the kingdome of Heaven but is as great as Jeremy Samuel or Moses Be it the poorest wretch the lowest shrub He will certainly regard his prayer and no wise despise it Psal 102. * He will regard the prayer of the destitute he will not despise their prayer the word for destitute
we praise his goodnesse if both these together be not enough to make our hearts merry I know not what can be Especially I cannot chuse but commend praysing for this use and purpose if it be expressed by singing of psalmes as it uses to be in the publique meetings of godly men Then there is none taken up with busines and work to teach or to learne but every one does all that he can to make and encrease mirth all cheerfully together singing not only in the right tune of the psalme and making melody with the voyce to men but in the right tune of the heart speaking not so much to be heard to others for information as to themselves and others for consolation Eph 5.19 Speaking to your selves in psalmes and hymns and spirituall songs singing and making melody in your hearts to the Lord. Believe it there is more true mirth in singing one of the songs of Zion or one of the Lord's songs though it be in a strange land as this world is no other to a godly man especially when men sing with grace in their hearts to the Lord Col 3.16 then there can be in singing never so many of the most musically composed sonnets that can be imagined For a testimony of the pleasure to be found in praysing God I need give you no other then the Psalmist's who had practised this duty as much as any man and therefore knew what belonged to it Ps 135.3 Praise ye the Lord for the Lord is good sing praises to his name for it is pleasant Psal 147.1 Praise ye the Lord for it is good to sing praises unto our God for it is pleasant and praise is comely As James said If any be merry let him sing psalmes * Jam 5.13 that is let him expresse his mirth in such a way so I say If any be not merry and would be so let him sing psalmes or let him make himselfe merry by the singing of psalmes And not only in prayers and praises in publique but in the private practise of any other good action whatsoever whether of piety or justice or charity a godly man does or may take abundance of joy and delight When I am giving of almes or good instructions or a good example how much joy and content doe I take to think of pleasing him whom I love best of the good that will accrue to my brethren of the rich reward which I shall have my selfe and of the glory that redounds to him that enables me Methinks I see how merrily an ingenuous child looks up upon his master or his father while he is doing what he knowes will please him and how gladly and cheerfully a loving wife goes about to provide what her husband loves If there be so much strength in that love which many times hath no nobler nor stronger principall then nature what must there be in that which comes from grace If when I am a child and without knowledge I can doe thus in obedience and love to him that begat me to misery what will I doe when I am grown a strong man in Christ for such they are whom I most call upon to Rejoyce out of obedience and love to him who hath redeemed me to an eternall happinesse The very Heathen could find it in their hearts to make their happinesse nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The exercise of vertue For they thought it consisted not so much in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in possession as in action in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Phylosopher determines * Eth l. 1. cap. 8 They thought a man had no need of a reward for vertue but that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reward sufficient for it selfe It was the saying of one of their Poets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I was willing to insert because it agrees so well with that of the Psalmist Psal 19.11 speaking of God's commandements In keeping of them there is great reward I shall need give you no other English of the words Artist's not only liberall but Mechanick what delight doe they take in their work especially when they doe it well Insomuch that you shall have many of them not care a jot for any recreation besides Nay not only workers who may be thought to be merry in their work to think of the profit and the gaine but players too as at dancing or any other sport who have an eye no further then the act when no body sees them so as they cannot be thought to be merry for making others so and when no reward is expected if they doe it well so that they cannot be thought to be merry for love of profit the pleasure they take in the action is so much that the paine which they suffer cannot be felt and they care not how long they doe it Even among brutes observe the spaniel dog How glad is he when he hath done as he should and pleased his master And how does he slink for shame and shrink for feare when he hath done amisse Nay this poore silly creature can take such delight in doing those tricks that you teach him that be he never so hungry he will leave his meat uneaten and his nature unsatisfied to satisfie his master 'T is not to be believed that the body having lesse work to doe and so the lesse need to be eased shall have a priveledge to have pleasure in doing it's works as it hath in the works of nature tasting and smelling and the like and the soule that hath so much more to doe shall have none in the doing of her's Or if you will that the soule shall take a delight in the works of the body or the works that she doth by the body and not be able to have any by her selfe in her own such as I count spirituall exercises and godly performances properly to be The godly man's work must all be done though not done all by her No certainly For as much pleasure no doubt may the soule take in taking the bread of life and chewing and ruminating upon the word of life while men are living in the Spirit Gal 5.25 as the body can in eating the food that perisheth And so in doing any spirituall good work as much as it can in any work of the body Againe should not the soule have a recreation in working did it not take some pleasure and delight therein one would think it were impossible she should hold out working sithence her work is so various and boundlesse and endlesse Now to glance a little on the wicked man being reasonable in it's nature and so necessarily delighting in things that are reasonable how can it have true genuine content be unfeignedly and unflatteringly merry in the unreasonable brutish meerly sensible and many times senslesse and unnaturall waies of sinne I grant some kind of
occasions of being displeased and he that hath many occasions of being displeased it is impossible that he should live a merry life be a wicked man It were easy to be large in this point by instancing in severall particulars wherein selfe-love workes the wicked man sorrow But I must remember my own intentions and the Reader 's ease Another thing that a godly man hath to make him mirth is Faith and good turne it hath vertue for that use in regard the godly man's life is most upon it I mean not only faith in Jesus Christ for deliverance from the wrath to come that which is enough of it selfe to make him rejoyce * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet 1.8 with joy unspeakable full of glory but the grace of believing with confidence whatever God sayes of expecting with confidence what ever he promises of trusting to him submitting to his will and wisedome resolving that he can chuse better for us then we can for our selvs that what ever he sends us if it be never so bitter is wholsome fit for our turnes There cannot be a better thing to keep a a man in merry heart then to have continually one to trust to He that trusts to God hath the best cause of mirth because he hath the surest ground of trust viz the Truth of God which is not of no concernment for matter of comfort as it might be if God had never said any thing what he would doe for men in regard that God hath promised so many excellent things which seeing he hath named no particular persons must in all reason be concieved to belong to those that believe him and love him If therefore there be any comfort in any of the word of God the faithfull or the godly man cannot be without it Nay there is certainely in it that wherewith he will keep himselfe from being sad in any condition When any danger is threatned be it from men or the creatures it troubles him least of any Come sayes he As the mountaines are round about Jerusalem so the Lord is round about his people from hence forth and for ever Ps 125.2 Either I shall never meet with any such troubles as they talke of or if I doe I am consident that the Lord will keep me harmelesse for I remember a promise of his When thou passest thorow the waters I will be with thee and thorow the rivers they shall not overflow thee when thou walkest thorow the fire thou shalt not be burnt neither shall the flame kindle upon thee Isa 43.2 Suppose it be certaine that he shall suffer he is not so poorely acquainted with God or so ill conceited of him or so little child-like-disposed to be vexed for it He will say It is the Lord Let him doe what seemeth him good 1 Sam 3.18 What shall we recieve good at the hand of God and shall we not recieve evil Job 2.10 What we have had fathers of our flesh which corrected us and we gave them reverence shall we not much rather be in subjection unto the father of spirits and live For they verily for a few dayes chastened us after their own pleasure but he for our profit that we might be partakers of his holinesse Heb 12.9.10 But you will say all the faith in the world cannot possibly make him merry when affliction is uppon him Ans Say you so what hath it nothing to comfort a man when he hath most need Then a Pin for faith But certainly it hath For as many things as there are concerning which there is any promise so farre is faith able to Comfort In this case it hath heard and it doubts not of the truth of it that the Lord doth not afflict willingly Lam 3.33 and therefore it hopeth he will not be long in his punishment It considereth That he is God and not man therefore it hopeth that he will not exercise the fiercenesse of his wrath Hos 11.9 It is enough for infidels to lye comfortlesse under afflictions and yet know that God hath said Happy is the man whom God correcteth Job 5.17 And Whom the Lord loveth he correcteth Prov 3.12 Is it nothing in a time of affliction to have an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or substance of such things hoped for as a believer hopes for to stand by a man especially considering that besides the certainty of his hope he knowes withall that these short afflictions which are but for a moment worke a farre more exceeding and eternall weight of glory 2 Cro 4.17 So great are the comforts encouragements that a godly man hath under affliction that though he will not despise * Prov 3.11 Despise not the chastening of the Lord. the affliction so as to reject it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet he can in a manner despise it so as not to be affrighted with it made to leave God for a little beating Nay he can comfort himselfe upon thoughts of gaining by affliction Sayes he I love God and I am confident he that loved them that hated him * When we were enemies Christ dyed for us Rom 5.10 will never hate one that loveth him Now I know for the word of God is not to me as the word of man or as a letter or dead as it is to a wicked man that All things worke together for good to them that love God Rom 8.28 I am confident there hath been many an experience of that which is said 2 Cor 7 6 God that comforteth those that are cast down Let a faithfull man's affliction encrease as often as he feels an encrease so often will he repeat Though he slay me yet will I trust in him Job 13.15 He can be merry when he is reproached because it is said If ye be reproached for the name of Christ happy are ye for the spirit of glory and of God resteth upon you 1 Pet 4.14 If he be slandred and ill thought of through mistake or malice either way it is that which one that is not a Believer can hardly beare without very much discomfort and vexation he hath this cordiall still by him to comfort his heart that God will one day make amends for all and bring forth his righteousnesse as the light and his judgment as the noon-day Ps 37.6 Let him live in never so meane and contemtible fashion and no man regard him he will not be be a jot the lesse merry for that but perhaps the more because he believeth that one time or other God will honour him which is farre better because he hath said Them that honour me I will honour 1 Sam 2.30 If there come any sicknesse near him he can presently say I remember what David said and I doe verily believe him Surely he shall deliver thee from the snare of the fowler and from the noysome pestilence He shall cover thee with his feathers under his wings shalt thou trust his truth shall be thy sheild buckler
is sorrowfull for he sorrowes for his joy for hurting others And his sorrow is exceeding sorrowfull for he sorrowes for his sorrow for hurting himselfe His sorrow is but worldly at the best and accordingly it worketh death one way or other Seldome have you known the godly man's sorrow which is a godly sorrow to cause him to doe any thing to hurt his body either by hanging himselfe or breaking his heart or the like That he does his soule good by it for this world he knowes it by exderience and for the world to come by the word of God Of this good nature is his sorrow for sinne And he hath little or none other sorrow to speak of but what is of this nature David Psal 38 though he complaines indeed of his sicknes and the diseases of his body yet it semes he could deale pretty well with them But when he comes to feele the burden of his sinnes and the diseases of his soule then he is ready to sink verse 4 They are as a weighty burden too heavy for me If he speaks of sorrow as he does verse 17 My sorrow is continually before me presently he makes mention of sinne verse 18 for I will declare mine iniquity I will be sorry for my sinne so Psal â—5 verse 17 18 The troubles of mine heart are enlarged O bring thou me out of my distresses Look upon mine affliction and my paine and forgive all my sins He no sooner speaks of his afflictions but he prayes for forgiveness of his sinnes He is sure to complaine of them what ever he complaine of else as being that which lay heaviest and longest upon his stomack To speake the truth the soule never truly grieves but for what is either in her that should not be in her or done by her that should not be done by her the being or doing whereof could or should have been prevented such a thing is sinne Plus dolet qui quod intus est dolet Griefe within the soule shall never be or it shall never be much for things that are without it with which it hath nothing to doe Nemo nisi suâ culpâ diù dolet The griefe is quickly over when I my selfe have no hand in the cause If I am never so much at a fault or to seek for a worldly good If I am not in fault too it shall never trouble me a whit All the bitterness that any man hath that walketh in the way of godliness he hath it not from the way but from turning out of the way Hence it is partly if godly men are seen at any time to be sorrowing for outward evills they are but as Paul saith as sorrowing and yet rejoycing For their sorrow is no more then a spark of fire is in the sea suddenly quenched with waters of comfort and rivers of joy of the Holy Ghost If there be a mixture of both joy and sorrow joy is still the predominant So that at the worst they cannot be swallowed up of sorrow because the sorrow is so soon swallowed up of joy Having shewed you why you are to goe the journey and what manner of way you have and what the fruit of the journey will be Now that I have removed the rubs also it remaines although I have not been idle as to this work in my answers to the objections that I put on my spurres and use some motives of exhortation to stirre you up prick you too by reproofe if you goe not on First then I will exhort you and beseech you to rejoyce in the Lord. You that are call'd by the name of Christ you that have the Lord for your God you that are so fast in the favour of heaven that neither life nor death nor angels nor principalities nor powers nor things present nor things to come nor height nor depth or any other creature shall be able to seperate you from the love of God which is in Christ Jesus our Lord * Rom. 8 38 39. to be breife you that enjoy so many and so great priviledges and enjoy them so freely you I say though you doe suffer afflictions yet neverthelesse lift up your eyes and your heads unplait your browes and cleare up your countenance so that no signe or cause of suspition of sadnesse be left for your redemption drawes nigher and nigher every day and your salvation is so certainly determind that it is every day neerer * Rom. 3 11. then when you first beleev'd A way with this squalid dejected sowre Monkish pharisaicall carriage Wash your faces and anoynt them with the oyle of gladnesse for your deliverance comes on a pace I tell you melancholy and Christianity are no such companions as the world thinke they are and therefore pray do not you thinke so of them And if you find affliction Christianity to be so be no more troubled Cypri-Ep ad Mart then I have prov'd you have need to be Certaine it is if you are good grapes de vinea domini pingues racemi there is no talking of it you must to the winepress you must be squeez'd and bruis'd and oppressed But as I told you before such usage is a signe not that you are the less but the more cared for Now you shall be safely kept as men keep their wine and highly priz'd and never thrown away However you are or have your selves ill yet be sure to behave your selves well cheerfull if for nothing else yet for these few reasons 1. To avoid scandalizing and disheartning of men that so you may gaine more credit and more Proselytes to your profession 2. To avoid scandalizing as the word is also used for making a thing a scandal and dishonouring of God and making Christ a scandall that so you may gaine more glory to the truth by living up sutably to the honourable and happy condition of those that keep it Believe it it becomes no body so well as a good Christian and nothing becomes a good Christian so well as to be merry Psal 33.1 Rejoyce in the Lord O ye righteous for praise is comely for the upright In the wicked it is uncomely and absurd because they have no reason wherefore Yea 't is folly and madnesse because they have so much reason wherefore not 3. Because 〈…〉 well are wont to be by their master neither is God only delighted in you like such masters when you doe your work cheerefully but you are taught likewise and if not commanded yet exhorted as I told you before in an imperative mood so to doe The places I cited were Matt. 5.12 Luk. 6.22 Christians it is strange to me not to see you merry when you are doing well For if you are willing to doe what you doe I doe not see how you can be sad in the doing unless you can be unwilling when you are willing If you are not willing you had better let it alone then doe it The high spirited-Roman Souldiers went home-ward with