are under their feet so that they cannot obscure they may not darken their day The consolation of GOD it is alwayes with them as the Raine-bow giving light in the bright cloudes Ecclus 50.7 as the Sonne of Syrach speaketh It is the Covenant that hee hath established with all those that are his In whose afflictions so hee speaketh by the mouth of his Prophet hee himselfe is afflicted Esa 63.9 and they on the other side are partakers of his Ioy. Heare the difference between the best estate of the ungodly and the worst of the righteous Thus saith the Lord Behold my Servants shall eate but yee shall be hungry Esa 65.13 14 15 Behold my servants shall drinke but yee shall be thirsty Behold my servants shall reioyce but yee shall bee ashamed Behold my servants shall sing for ioy of heart and yee shall cry for sorrow of heart and shall howle for vexation of spirit Esa 65.13 14 15. And thus much of the particulars of the parts of the Repitition Reioyce in hope and Reioyce in tribulation Now for the use and application wee are to make of the word Againe I say Reioyce Affectus contrarios discutimus contrarijs affectibus Rod. Agric. Dial. lib. 3. saith Rodulphus Agricola As in the diseases of the body so in the affections of the minde the cure for the most it is wrought by the contraries So that the Repetition the earnestnesse of the Exhortation it may be as a medicine to heale the broken in heart to salve the breach of the spirit and on the other side to cure the phrensie of the Soule The mirth or which is more proper the madnesse of fooles both these wee may remove we are to take them away with the strong perswasion of the true and reall of the sollide and substantiall Ioy. Bernd Serm. 59. parva varij Sermones Revertere primo ab inepta laetitiâ secundô abinutili tristitiâ sayth St. BERNARD Rejoyce alwayes in the Lord and againe it is a double exhortation and in effect it dehorts on every side it dehorts from a two fold evill Returne first from your vaine from your foolish fond and frivolous joy and againe from that in which their is no profit that which drinketh up the Spirit that which dryeth up the bones sorrow and heavinesse of heart For the first Aquin. 12. d Quest 31. articum 8. Aquinas in his Summes concludes That there are some delights as those of the body that are adverse and contrary to those of the Soule So that the opposites of joy and gladnesse they are not onely Sorrow but Ioy. Such as that in the 16. of St. Iohn Ioh. 16.20 The Ioy of the world Wee have the same or the like at least in the 15. Prov. 15.21 of the Proverbes Folly is Ioy vnto him that is destitute of wisedome And againe Prov. 10.23 It is a sport as the Wise-man speaketh to a Foole for to doe mischiefe That which cloathes with shame and covers with confusion of face that which swallowes up with sorrow even Sinne it selfe it is the glory and the boasting it is the recreation and the pleasure of the wicked When hee doth evill than hee rejoyceth As a mad man that casteth firebrands arrowes death and saith am I not in sport So is every one that sinneth at his pleasure that delighteth in the workes of iniquity he is be sides himselfe he is not in his right mind So that wee may not but mourne at his mirth we cannot but weepe for to see him laugh This evill it is greater thā the other he is sick and he knowes it not his soule it draweth nigh unto hell and yet hee is insensible of it more than an Enemy he laughs at his owne calamity Plinie Latinus Paeatus inter Opera Plin. Ad eorum vicem qui degustato Sardorum graminum succo feruntur in morte ridere They write of a certaine herbe in Sardania of which whosoever tasteth hee dyeth not long after laughing It is so with the Iovialists so with the Drunkards in these our dayes their grapes are grapes of gall and their clusters bitter Deut. 32.32 Their wine it is the poyson of Dragons and the cruell venome of Aspes They beare about them the death not onely of the body but of the Soule and yet who can but wonder they spend their dayes in mirth though in a moment they goe downe into hell Esa 23.16 Their mouthes are filled with laughter and as the Harlot in the 23. of Esay They sing many Songs that they may be remembred Sen. Epist But all this it is but hilaris insania as the Stoicke speaketh And as a wiser than he I said of laughter it is mad and of mirth Eccles 2.2 what is this that thou doest With a kind of indignation and sorrow may our eyes gush out with teares at these wretched deplored joyes of the world with which wee are to haue no community no society but in griefe and compassion Thou man of God flee these things and follow after Righteousnesse peace and joy in the holy Ghost but at the pleasures of this life Psa 137.1 by the waters of Babylon sit downe and weepe or at least take heed that thou doe not taste thereof What hast thou to doe in the way of Aegypt to drinke the waters of Sihor Ier. 2.18 Or what hast thou to doe in the way of Assyria to drinke the waters of the River Behold that which is of the Land of Promise that which overfloweth his bankes in the time of Harvest we have fountaines of life wee have floods of joy Esay 8.6 wee haue the waters of Siloh that runne softly as a deepe riuer though they make not so much noyse they are farre beneath they are farre aboue the obstreperous joyes of the wicked And therefore drinke of these waters above the heavens they are never deficient they are neyther fastidious nor unpleasant Drinke as it is in the Song of Songs yea drinke abundantly Cant. 5.1 O my beloved Reioyce alwayes in the Lord and againe I say Reioyce In the second place with this double exhortation wee are to take away the other extreame sorrow it is a sore evill it is the supreame sicknesse of the soule not onely in respect of passion but of action It affronts both the estate of grace and glory Of that which concernes us Grace It is the effect of a Comforter it is spread abroad in our hearts by the Holy Ghost which is given unto us and therefore it requireth alacrity and cheerefulnesse joy and gladnesse spirit and life in all our sacrifices in the whole service of GOD. If you offer the Lame and the Sicke is it not evill Malac. 1.8 sayth the Prophet Malachy Our oblations are odious if in our prayers and praise if in our supplication and giving of thanks we be over-whelmed with heavinesse and swallowed up with sorrow The living saith
the Sonne of Syrach the living and sound in heart shal praise the Lord. Ecclesiasticus 17.28 Cum sit Lilium inter lilia commoratur cum sit candor delectatur candidis Bern. in Cant. Serm. 71. My beloved is white and ruddy and as hee is so he loves to be among the Lillies Hee rejoyceth to be with them that rejoyce The troubled spirit 〈◊〉 confesse the broken and the contrite it is a sacrifice to God and so without doubt so is the merry and joyfull In the 8. of Nehemiah you may see Neh. 8.9 That the sanctity of Ioy it is not inferiour to say no more it is not inferiour unto that of sorrow This day say the Levites that taught the people This day is holy vnto the Lord your GOD mourne not nor weepe Do but observe the words and you shall perceive not only an imparity betweene the affections but a kinde of difference betweene sanctification and sorrow betweene Holinesse and griefe of mind which for the most part interrupts and hinders all divine and heavenly exercise So that though it be the curse of the heart though it breaketh the strength though it dryeth up the bones it is nothing so prejudiciall to the body as it is unto the health of the Soule in that which is her spirit and life Preaching and Prayer For the first Gregogius propter tristitiam Intermi sit Ezechielis Expositionem saith Aquinas Aquinas That blessed Byshop a Master a nursing father in Israel by reason of overmuch sorrow hee desisted from opening the book that is sealed from the Interpretation of EZECHIEL the Prophet Now for the disciple and hearer If affliction and sorrow be extreame it so oppresseth the heart it straightens it so that a Barnabas that hee that knoweth how to administer a word of comfort in his season the Sonne of consolation himselfe is not able to open it Though MOSES and AARON bee fitted and prepared of the Lord though they bring unto Israel glad tydings of great joy yet they wil not hearken unto them and the reason it is giuen for anguish of spirit and cruell bondage Exod. 6.9 Now for Prayer Muscae morientes corrumpunt vnguentum Eccles 10. sayth the wise King Dead Flies cause the oyntment of the Apothecary to send forth a stinking sauour So doth bitternesse and vexation of spirit so doth anxiety and sorow it pollutes it corrupts that which is as oyntment powred out That which for the most part is a sacrifice of a sweet smelling savour supplication and prayer Yee have not yet halfe the Evill or the Sinne of sorow Semper malitiatur contristat Spiritum sanctum Athan apud Bern. de moâ—dâ— bene vovendi Serm. 11. sayth Auncient ATHANASIVS It is the poyson of Dragons and the cruell venome of Aspes it is full of envie and malice it grieves the Holy-Ghost by which we are sealed to the purchased possession And not onely so but it takes off or at least it defaces the Seale of the spirit Aug. apud Aquin. in Gen. 12. IACOB sayth Saint AVGVSTINE vpon Genesis Hoc timuisse videtur ne tristitia sic perturbaretur vt non ad regnum beatorum iret sed ad inferos peccatorum Hee that was an heyre of the promise the royall seed of the father of the faithfull by reason of our much heavinesse drew nigh unto hell hee was affraid hee should not goe unto the place of blisse not unto ABRAHAMS bosome but unto the Region of death unto the Land of darknesse The ground of this opinion I cannot conceiue how be it it is certaine there is a diffidence and distrust there is feare and trembling horrour and euen almost despaire in the sorrow not onely for crosses and afflictions but for transgression and Sinne. In the sorowes of the Saints what aduantage Sathan hath taken by the griefe which causeth Repentance not to bee repented of by the hearty contrition for sinnes committed against GOD the neere approaching of so many afflicted soules unto death whom the conscience of Sinne sayth that venerable Hooker hath brought unto the very brinke of extreame dispaire Hooker Serus doth but too abundantly expresse deepe disconsolate and something diffident is the sorow of such as mourne in Syon they sayle lower than the Grave by the gates of hell They sayle unto Heaven heare I pray you their inundation their Sea of anxiety and sorow Hee hath given vs waters of gall to drinke Ierem. 8.14 because wee have sinned against him Ier. 8.14 So the Prophet DAVID though hee were of a sanguine complexion and by consequence naturally cheerfull though hee were acquainted with the instrument of musick yet see how his Harpe is turned into mourning and his Organ into the voyce of them that weepe There is no health in my flesh because of thy displeasure Psal 38.3 neyther is there any rest in my bones because of my sinne Psal 38.3 And againe The sorrowes of death compassed mee and the overflowing of vngodlinesse made me afraid Psa 18.3.4 The paines of death came about me and the snares of Hell overtooke mee These and the like are the voyce of the mourning Turtles the Lamentations and Threnes even of the Saints themselves unto whom not as if I did disswade from repentance let them weepe still and still desire to weepe but let their teares be as the rayne in the Sun-shine comfortable and hopefull We are to inculcate consolation Dr. Hall to preach the good and acceptable yeare of the Lord to make them heare of joy and gladnesse that the bones that were broken might flourish give strong drinke the double exhortation in my Text give strong drinke unto him that is ready to perish Prov. 31.6 and wine to those that are of heavie hearts If the Apostle wrote to the Corinthians 2. Cor. 2.7 concerning him that was guilty of a sinne that was not so much as named amongst the Gentiles themselves to comfort him least peradventure such an one bee swallowed up with overmuch sorow how should we powre out our soules How should we heape our consolation on those that come short of his sinne and yet in sorrow doe exceed Comfort yee Esay 4.1.2 comfort yee my people saith your God speake yee comfortably to Hierusalem and cry vnto her that her warfare is accomplished and that her sinne is pardoned See there is remission there is forgivenesse for Man and there is mercy with God it is over all his works so and much more over ours We cannot offend so much as he is able to forgive Neyther may wee imagine that our sorrow is sufficient for sinne were our head a fountaine of water were our breach as the Sea did our eyes gush out with teares should wee weepe as much as the cloudes from the beginning of the world untill this very day it were too little to make our agreement with God too little to wash away the least of our sinnes Wee have
a word of comfort in his season that they spake Law louder than Sina they made them meditate terrour they wounded such as were vexed at the heart they gave them the cup of trembling even the dregges of the furie of the Lord. Now the opportunity now the time for him that bindes up the broken-hearted for the God of consolation and comfort to lay to his hand Hence he that was the pen of that ready Writer least these young Plants should perish for want of watering lest they for whom CHRIST dyed should bee swallowed up with over much heavinesse with all earnestnesse of exhortation hee laboureth to exile anxiety to give beauty for ashes and the garment of gladnesse for the spirit of heavinesse That the bones that were broken might flourish he inculcates consolation once and againe he makes them heare of joy and gladnesse Esay 40.1 Comfort yee That is not enough hee repeates it againe Comfort yee my people saith your GOD. See here how hee replyes as it were how he ecchoes in effect to the word of life as the Lord commanded even so did hee Reioyce alwayes in the LORD Eccles 11.6 And againe hee knowes not whether may prosper this or that or whether both may bee alike good he addes line unto line and precept unto precept as the Prophet speaketh Againe I say Reioyce Esay The parts are these First an affection incited unto Act Reioyce Secondly the extent Latitude or as they that analise will have it the Longitude of it Alwayes Thirdly the Object In the LORD Fourthly the magnitude implyed or indeed expressed in the coacernation it is accumulated it is heaped together it is full pressed and running over And againe I say Reioyce Of these or some of these at this time and first of the foremost Reioyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. 2. Cap. 5. sayth the Philosopher The affections of the mind as Anger feare sorrow love delight and joy they are neyther absolutely good nor simply evill of themselves but according to the cause the object and measure they are both the one and the one and the other The fathers they are Parapathetickes in the point they are of the same opinion Affectiones ordinata virtutes sunt Bern. parvi varij Sermones Inordinatae passiones Saith Saint Bernard Our affections if not irregular if ordered aright they are vertues if not that which is opposite unto them an evill sickenesse Spirituall diseases maladies of the mind they are compared by LACTANTIVS Lactant. de vero cultu Lib. 6. Equis pernicibus unto fiery unto fleet horses If good if brought to the hand if guided aright they are as they saith Saint Ambrose that carried that caught up Elias into Heaven If evill if unbridled and wilde like the Horses in the Chariots of Pharaoh and the Egyptians they hurrie us to destruction they run away with us to the ruine and subversion of our Soules So that Ars artium it is the science of man and his greatest felicitie to order them aright not to let loose the Reines to hold them as it were with Bit and Bridle lest they fall upon thee Lactant. de vero cultu lib. 6. Quibus prave uti vitium est dirigamus in rectum sayth hee whose tongue flowed with Milke and hony Those things which to use otherwise than well it is evill Let us guide and direct in the way of truth Omitting the rest I am at this time to speake of that which though one and the selfe-same thing it varies both according to the Object and Subject It is amongst Fooles as the cracking of thornes as the phrensie of the Soule but unto the righteous it is health to their Navill and marrow to their bones Ioy it is one of the principall passions of the sensitive part yet as annext unto the Rationall proper onely to a reasonable Soule arising from an Object eyther good or seeming to bee so unto which the heart opens as a friend his armes and his bosome to imbrace a friend so this opens the hidden roomes and secret closets of it selfe to entertaine the pleasure that is presented unto it Thus in effect is the definition of nature let us heare the addition of grace It is all both essentiall and integrall it is all in the whole and all every part My Spirit Luk. 1.47 saith our blessed Virgin My Soule sayth hee Psal 35.9 that made Songs with all his might and loved him that made him Psal 82.2 My Soule shall reioyce in the God of my salvation Come we to the body My heart and my flesh rejoyce in the living God For the superficies and face Cant. 5.10 My beloved is white and ruddie and such are all they that put their trust in him Eccles 26.4 Whether he be poore or rich if hee have a good heart towards the Lord hee shall at all times rejoyce with a cheerefull countenance For his Lute and harpe Psal 118.15 for the Daughters of Musicke the voyce of joy and health is in the dwelling of the righteous And last of all for his habit Eccles 9.10 Let thy garments bee alwayes white and let thine head want no oyntment as the Preacher speaketh This Beloved Such is the Subject in my Text not streightned in himselfe but open and inlarged as the Sea For grace it is not so scantie it is nothing so narrow as nature Come we to the Object it is transcendent too It is good not apparent but absolute It is the most supreame and Soveraigne good the hony-combe with the hony Eccles 11.3 It is the chiefe of sweet things as the Sonne of Syrach speaketh Psal 73.24 Iob. 35.10 I have none in Heaven but thee and there is none in Earth that I desire in comparison of thee It is God that giveth us Songs in the night season it is the God of Consolation and Comfort And how then beloved how shall I expresse the affection how shall I open the joy that issues from hence Shall I say it is like that in Harvest or the joy of them that divide the spoyle or of such as keepe holy-day Nay there is nothing upon Earth that can so much as shadow it unto us It is as the fullnesse of Ioy Iob. 38.7 it is as theirs in Heaven as the morning starres that doe sing together and as the Sonnes of God that doe showt for joy Aug. In. Ps 99. H. Gustatur hic undè ibi satiemur saith St. Augustine It is a Cluster of Canaan it is a tast of that new Wine which wee shall drinke with him in his Kingdome Bern. de Verbis Apost Stilla guttula est de flumine illo descendens saith Saint Bernard It is as the dew of Heaven it is a draught of that River that maketh glad the Citie of GOD. What shall I say It is a pure influence flowing from the glory of the Almighty It is the brightnesse of
something in it it is expedient nay it is necessary unto us that are in this Valley of teares that now goe on our way weeping The Ioy of the Lord is your strength Neh. 8.10 Neh. 8.10 So in our spirituall war-fare against those that have evill will at Syon Our shield and our Buckler nay the might of our inward man it is joy In the 10. of St. Luke wee reade of the 70. Luk. 10.17 that went out to preach the Kingkome of God that they returned againe with joy saying Lord even the divels themselves are subiect unto us through thy name Cause of tryumph cause of exultation indeed to tread upon the Lyon and Adder to overcome the evill to cast downe strong holds and every high thing that exalts it selfe against the knowledge of God It cannot but put gladnesse into the heart of man Yet this I dare say the joy of the Saints it woundeth him more than this supreame and transcendent power Vae nobis As Hugo the Cardinall sweetly applyes the words of the Phililistines 1. Sam. 4.7 when they heard the exultation the shouting of the Host of Israel Woe unto us for there hath not been such a thing heretofore woe unto us Bis dicunt vae nobis sicut hic dicitur bis Hug. Card. in locum Gaudete According to the joy of the Saints so is the sorrow above and besides their Hell The sorrow of that uncircumcised Host Their woe it answers and the repitition in the Text. Reioyce alwayes in the Lord and againe I say Reioyce The next thing wee are to observe it is the Quantity and the constancy of our spirituall joy expressed or at least implyed in the Reiteration Againe The word it puts a difference betwixt the joyes of the Saints and the delights of the Sonnes of men In which though you empty your selfe from Vessell to Vessell though you make proofe of those things in the booke of the Preacher Eccles 2.1 2 3 4. In all the pleasures of Pharaohs Court you cannot finde this Againe Quod delectat momentaneum though the guilt of sinne be eternall yet the joy is not so but of a moment but of a minute but of the twinkling of an eye In the fift of Wisdome there are sundry similitudes to expresse it unto you What hath Pride profited us Wisd 5.8 9 10 11. and what good hath riches with their vaunting brought us All these things they are passed away like a shadow and as a Post that hasteth by and as a Ship that passeth over the Waves of the Waters which when it is gone by the trace thereof cannot be found neyther the Path way of the Keele thereof in the Waves Or as when a Bird hath flowne through the ayre there is no token of her way to bee found See how swift how transient how voluble is all that is in the world The lust of the flesh the lust of the eyes and the pride of life Besides their brevity for the most part they end in bitternesse and in the enjoying they are fastidious and unpleasant Not to speake of them in grosse but to single out some of your beloved sinnes as Concupiscence Drunkennesse and that which you call pastime Were they such as you suppose yet evill in this that they vanish with a breath and even in the enjoying they perish For the former Come on sayth the woman whose lips drop as the hony-combe and her mouth is smoother than Oyle Prov. 7.18 Come on let us take our fill of loves how long Brevis non vera voluptas Ovid. Let us take our fill of loves untill the morning but see what followes Before that time every Sinner is a lyer before that time he is in bitternesse of spirit Prov 7.23 and a dart striketh through his liver In the next place is the darling of our dayes Drunkennesse a sociable and insinuating sinne that flatters with the profession of joy But marke but the end thereof Sen. Ep. 29 Vnius horae hilarem insaniam longi temporis tedio pensat as the Stoicke At the last it biteth like a Serpent Prov. 23.32 and stingeth like an Adder as the Preacher speaketh Now for those things that are indifferent Am. 8.10 Our Feasts they are turned into mourning and our Songs into Lamentation Am. 8.10 In a word The Vine languisheth the merry hearted doe sigh the mirth of the Tabrets ceaseth the noyse of them that reioyce endeth Esay 24.7 Esa 24.7 So not onely in the time of Famine so not onely in the time of dearth but when the wine oyle putteth gladnes into our heart both in peace and plenty The world and the glory thereof it passeth away and when once gone thou mayst as soone make the flowers greene that are withered as soone mayst thou recall the Sunne from his course as redintegrate the joyes and pleasures that are past Which though they were alwayes present though of constancy and continuance yet for this very cause would they be loathed of us Scult de Gaudio Satietas mortales capit etiam mellis florum venenis sayth Pyndarus as hee is alledged by Scultetus If thou eate too much hony the end thereof will bee gall Sen. de tranq in cap. 2. Sweetnesse it selfe in time turnes to choller Quosdam ad mortem adegit illud rabidarum deliciarum Quo usque eadem Saith Seneca Satiety for the most part it breeds dislike and no such surfeit as of pleasure and joy it endeth in furie or deepe discontentment at the least O the dolefull estate the deplored delights of the Sonnes of men that are neyther solid nor certaine or if so if of continuance they cause satiety and loathing The reason it is our Aberration from the right Object So Aquinas Aqu. 12. d. Quaest 31. art 7. Delectatio in affectibus animae proportionatur Quieti in corporibus Ioy in the affections of the mind it resembles Rest in the Physicall body Sed appetitus corporis naturalis non quiescit nisi in loco connaturali Strange that our affections should not be on the things that are above The naturall body cannot rest but in its proper place whence I may inferre that it is as easie for a stone to lodge in the ayre it is as easie for the earth to ascend up on high as the Soule to bee at peace to enjoy it selfe in whatsoever but with relation to God in whatsoever is under the Sunne So farre the similitude holds Heare the difference the inclination of that which is inanimate it is at rest it ceaseth in the place that is appointed for it But the soule not so When her joy is full her affections are fresh and behold there is neyther surfeit nor sorrow there is neyther loathing nor satiety in them They that feare the Lord shall alwayes Rejoyce A peculiar a priviledge proper to the pretious Sonnes of Syon whose joy not the enjoying neyther Estate nor time
wordes of Rodulphus Agricola As in the diseases of the body so in the affections of the minde the cure for the most part it is wrought by the contrary So that with this double Exhortation we are to take away a twofold evill First the joy that is enmity with this in my text The joy of the world The sport unto him that is destitute of wisdome The cracking of thornes The mirth or indeed the madnesse of fooles And on the other side The sore evill under the Sunne The supreame sicknesse of the soule Sorow which as it is the rottennesse of the bones as it breaketh the strength as it dryeth the marrow as it drinketh up the spirit so it taketh possession of all in the whole and all in every part So that as the Physitian of the body so wee of the soule are most troubled about the cure thereof for besides the inherency besides the deepnesse of the disease there is an inaptitude more there is an Antipathy an opposition of health in the patient Consol ad Mar. cap. 5. Partem mali putant audire solatia sayth the Stoicke of such as are overwhelmed with anguish Doe but administer comfort unto them and you make the breach the greater do but speake of joy though you seeke to asswadge yet in their opinion you doe but increase their griefe As hee that taketh away a garment in cold weather and as vineger vpon niter Prov. 25.20 so is hee that singeth songs vnto an heavie heart Proverbs 25.20 See how uncomfortable That word not enough how refractory how contumacious is the griefe of an afflicted Soule They say of sorrow that it is an oppression a straightning a constriction of the heart so indeed and it should seeme so of the senses also Hence I suppose that in respect of the sullenness or indeed the stupidity of sorrow is that figure Prosopopeia of speaking to things inanimate such as have neyther eyes nor see not neyther eares nor heare not neyther passeth their breath through their nostrils so obvious and common in the word of the Lord. Sing O yee heavens Esay 44.23 for the Lord hath done it showt yee lower parts of the earth breake forth into singing O yee mountaines Esa 49.13 O Forrest and every tree therein for the Lord hath redeemed and glorified himselfe in Israel Esa 44.23 So in the 49. Chapter and 13. verse In exprobation of their diffidence and feare because of their sorrow and distrust hee turnes aside to his creatures he speakes unto thinges without sense as if they would sooner heare than the distressed Soule Sing O heaven and bee ioyfull O earth and breake forth into singing O yee mountaines for God hath comforted his people and will have mercy vpon the afflicted But Syon sayd The Lord hath forsaken me and the Lord hath forgotten mee It is the true dialect of the Male-content of the disconsolate Christian that hee is not in the state of Grace that the deliverer is farre from him that the Lord hath cast him out of his sight that hee is destitute forlorne and forsaken and so long though you have the tongue of the Eloquent though your lippes drop like an hony-combe though your mouth flow with the precious balme of Gilead all your consolations they are but as delicates powred upon a mouth that is shut up They are but as messes of meate upon a Grave Ecclus 30.18 as the Sonne of Syrach speaketh You have now the nature of Sorow a full expression of the anguish of the Spirit it is deafe and stupid it is both obstinate and stubborne and yet wee may not despaire of the cure thereof nor sinne against God in ceasing to administer medicine for to heale their sicknesse What if the Earth bee of yron shall the Heavens bee brasse God forbid Let them rather melt with compassion let them rather dissolue into showers let them water the hilles from aboue let them make soft the cloudes thereof with the drops of the former the later raine Gutta cavat lapidem So without doubt the assiduity of consolation the continuall dropping of comfort it cannot but peirce through sorow it cannot but enter into the most obstructedst heart And therefore as the raine cōmeth downe the snow frō heaven and turneth not thither but watereth the earth and maketh it to bring forth and bud Esa 55.10 Neque enim bonis mediocribus gaudent Latinus Pacatus inter Plinij opera qui exultandi modum non habent They are no meane thinges the object in Grace it alwayes exceeds the affection they are no meane thinges that can cause an indificient a bound lesse and unlimitted Ioy. All gold as the supposed Salomon of wisedome it is as a little sand and silver well may bee accompted even as clay before them They are the first fruits of the Spirit they are peace tranquility of minde they are the testimony of a good Conscience they are quietnesse and assurance for ever August in Psal 57. Et qui in viâ sic pascit quomodò in patria saginabit Sayth St. Augustine Hee that feeds us in Aegypt hee that in the wildernesse in a dry and barren land where no water is gives us drinke out of a Rocke O what will he do when we come unto Canaan when wee shall tast of his cup drinke of the wine that hee hath mingled Then shal our joy be full prest running over it is so already it shall then be more more than the repetition more than the amplification can expresse Our hearts shall bee inlarged as the Sea our soules shall be satisfied with the plenteousnesse of his house and hee shall give us drink out of his pleasures as out of a river Chris Aur. Cat. Maiora erunt premia quam desideria Sanctorum The satiety of Saints shall be more than their hunger their happinesse shall out-reach their desires Thus much of the Repetition Againe I proceed to the person exhorting expressed or at least implyed in the Verbe I say Dilectus meus locutus est It is the voyce of my beloved Cant. 2.8 the voyce of GOD and not of man of him that speakes by the mouth of the Prophets and Apostles who are all but the pen of that ready writer What they have received from him they deliver unto us and they that are anoynted with the Spirit they know who it is that speaketh his sheepe they heare his voice If any man thinke himselfe to bee a Prophet or Spirituall 1 Cor. 14.37 let him acknowledge that the thinges that I write vnto you they are the commandements of the Lord. 1. Corinth 14.37 See the wordes of the Apostle they are the Oracles of GOD and if so as so without doubt heare another ingemination The repetition and more the double exhortation it speakes not with so much power as the person I. For the Sonnes of men wee know what they are Iob. 13.4 Physitians of no
seeme they were not enough to make him to forget his sorrow Are there among the vanities of the Gentiles that can cause raine Ier. 14.22 sayth the Prophet Ieremy or can the heathens giue showers So may I say of the pleasures of Pharaohs Court of the delights of the Sonnes of men Are there any but are cloudes without water any that can power out comfort and drop the least consolation and joy Behold and condole the deplored estate of the daughter of Syon She wepeeth sore sayth the Prophet in the night Lam. 1.2 and the teares are on her checkes Among all her louers shee hath none to comfort her all her friends haue dealt treacherously with her They are become her enemies It is the case of all such as haue emptyed themselues from vessell to vessel that haue liued in pleasure That haue walked according to the desires of the flesh in the time of visitation in the day of affliction So farre are their familiar friends so farre are the sinnes the vnfruitful workes of vnrighteousnesse from wiping away teares from speaking of peace from preaching joy and gladnesse vnto them that they power out their gall vpon the ground they breake them with breach vpon breach they wound to the soule and torment them with their owne abominations Heare the consolation of pleasure heare the comfort of Sinne. Walke in the light of the fire in the sparkes that yee haue kindled This shall you haue at my hands Esa 50.11 you shall lye downe in your Sorowes Now for the Creatures Say that the soule turne vnto them as IOB of his friends Iob 16.2 miserable comforters are they all not able to affoord the least consolation unto it Quocunque se convertit in rebus terrenis amaritudinem Invenit August in Psal 45. vndè dulcescat non habet nisi levet se ad Deum sayth St. AVGVSTINE on the Psalmes Which way soever it turneth it findeth nothing but vexation and bitternesse it hath no joy in any thing under the Sunne unlesse it lift it selfe up to the Lord. Wherefore when thine heart is vexed within thee When thou lookest for some to have pitie upon thee and there is no man no sinne no pleasure no Creature to comfort thee Acquaint thy selfe with GOD Iob 22.27 as ELIPHAZ sayd unto IOB and so shall GOD come vnto thee For the World it cryeth Ego deficiam I will leave you The Flesh Ego inficiam saith Saint BERNARD Bernard I will corrupt you The Devill Ego interficiam I will destroy you Let us heare now what the Lord will say to our Soule Ego Reficiam Come unto mee all yee that are weary and heavie laden and I will refresh you Dico Gaudete Againe I say Reioyce Vse 3 I should now speake according to the nature thereof with dilatation of the point or effection exhorted but I am straightned with time so that I can but onely touch upon it It was the beginning it is the end of the verse Arth Eth. 7 Finis Architectus saith the Philosopher It is that which sets all our action on foot Aquinas The first in intention and in effect in operation The first in euery worke and therefore it should seeme it is the same with felicitie it is the soule of that which wee affect with our soules O how happy then are wee How good and gracious is the Lord that spurs nature with grace That addes winges to the Doue That so earnestly incites vs vnto that which we affect of our selues The most supreame and soveraigne good or at least the affection which makes it so unto us Neh. 8.10 It is our strength sayth Nehemiah The gladnesse of the heart Ecclus 30.22 it is the life of man sayth the Sonne of Syrach It doth good like a medicine Prov. 15.15 it is a continuall feast sayth the wise King Yet all these they speake not so much as our Saviour Hitherto have yee asked nothing in my Name Aske Ioh. 16.24 and yee shall receive that your Ioy may bee full Gaudium plenum petant August in Iohan. saith St. Augustine upon St. Iohn Quoniam si aliquid aliud petant idem aliquid nihil est Let them aske that their joy might be full for whatsoever they shall crave besides this it is not worth the asking in comparison it is lesse than nothing unto it O what shall wee render what shall we say unto thee O thou Preserver of men Wee know that thou art more ready to give than wee for to aske Yet with the same earnestness that thou speakest unto us Seeke yee my face Thy face Lord will I seeke with the same earnestnesse wee pray unto thee Grant us O thou Father of every good and perfect guift Iam 1.17 grant us joyfulnesse of heart and that peace may be in our dayes Ecclus 50.23 and in thy Israel for Ever This is not enough Though wee are lesse than the least of thy blessings give us yet more what wilt thou give us More than peace and plenty more than their Wine and Oyle more than the beasts on a thousand hilles O Remember vs with thy favour Psa 106.4 5 visit vs with thy Salvation that wee may see the felicitie of thy chosen and reioyce with their Ioy the joy of thy salvation and establish us with thy free Spirit To whom with thee O Father and the Sonne Three persons and one God bee all Land Power Praise Majesty might and Dominion both this day and for Evermore AMEN AMEN Errata from page 1. vnto 113. PAge 5. line 7. read Coacervation Pag. 6 l. 2. reade Perepatetickes Ibid. p. l. 6. r. Perturbationes p. 30. l. 21. r. Sinner p. 42. l. last reade 2. p. 44. l. 5. r. Enfolding p. 46. l. 2. r. Ont. Ibid. p. l. 5. r. Soones ibid. p. l. 15. wants Never p. 61. l. 20. r. a great p. 64. l. 3. r. Implyed p. 74 l. 15. r. Veneris p. 85. l. 19. r. Vincunt p. 99. l. 6. r. Over p. 111. l. 7. reade Immanent CAuse thy belly to eate and fill thy bowels with this Roll. Ezech. 3.3 Gather yee Wine and Summer fruits and Oyle and put them in your vessels Ierem. 40.10 I have eaten my Hony-combe with my honey and drunken my Wine with my milke Eate O friends drinke yea drinke aboundantly O my beloved Cantic 5.1 Quandô veniet tempus vt pereÌ„nibê° gaudijs in ipso Divinitatis fonte profundiùs immergamur vbi vnda vndam sine Interrapidine interpositione contineat Bernard de verb. Ap. Non est verbum Dei esca c. RAPSODIA THou that wouldst master thine affection so To mourne in mirth and to tryumph in woe To sing a song of Syon in a Land Of strangenesse rudenesse barbarisme and In wealth to exercise true lowlinesse Jn Poverty aboundant patience Jn sicknesses a faithfull constant mind In health an heart to thankefulnesse inclin'd Thou that desir'st to sigh out hourely breath Expressing death in life and life in death Whose drossie part on Earth doth Worme-like glide Whilst that coelestiall sparke in Heaven doth bide Like to that paire of Saints in azure shrowdes Paul Elias wrapt aboue the clouds Thou that of all annoy would'st be bereaven Reade heere an heavenly Earth and earthly Heaven R. B. FINIS LONDON Printed by B. Alsop and T. Fawcet for NATH BVTTER 1631.