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
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
which Plutarch often makes mention that it was full of exultation and tryumph full of shouting and joy and withall as every towne that is taken with the enemy full of Lamentation weeping and mourning It is so with the wicked Prov. 14 13 Even in laughter the heart is sorrowfull and the end nay the middest of their mirth is heavinesse Non est gaudere impijs So Saint Augustine Es 48.22 Au. Ps 96.7 Bern. de verb. Apost alibi sapius so Saint Barnard so most of the Fathers reade that place of the Prophet There is no ioy to the wicked And least beholding their prosperity you should stagger at the truth Non dicit homo sed Dominus saith the same Father It is the voyce of God and not of man Once yea twice nay a third time hath he deepely expressed himselfe in the poynt Doe but marke the Metaphors doe but observe the similitudes concerning the ungodly and you cannot but deplore the joyes of the most glorious sinner upon earth Psal 7.15 He travaileth with mischiefe he hath conceived sorrow See that which is the fruit of his wombe that for which hee takes so much paines his very pleasures they are the pangs of a woman in her travell Eccl. 14.20 Againe The iniquity of the wicked it dryeth vp the Soule though his mouth bee filled with laughter Though lasciviousnesse like oyle make him looke with a cheerfull countenance yet is hee full of heavinesse within Like some wilde Beast layed over with vermillion and paint and covered with red as the wise man speaketh Whatsoever he seemes for to be doe but enter into him and you shall see that his heart is ashes and his hope is viler than the earth all his dayes are sorrowes his delights are griefes and his soule taketh no rest in the night season Prov. 22.5 To conclude Prov. 15 Hos 2.9 Prov. 29.6 his wayes are hedged with thornes and there is a snare in all his paths In the transgression of an evill man there is a snare but the Righteous doth sing and Rejoyce The Corollarie the use that we are to make of the point it is this Eccl 21.2 To flye from sinne as from a Serpent for the poyson thereof of it drinketh up the Spirit and its venome it is the curse of the heart But joy and honour and glory and a crowne of rejoycing shall bee to every one that departeth from iniquity who is onely capable of this exhortation of S. Paul Rejoyce I proceed to the Extent or Longitude of the affection Alwayes 1. At all times as some doe interrpret or as others 2. In all Estates For the first Rejoyce in the Lord Ansel in locum Plut. Mor. Non per intervalla ut modò gaudeatis modò non gaudeatis saith Anselmus on the place not by startes not as they say of Songs that they consist of sounds times and rests betweene but continually without intermission not onely in habit but in Act. For though in Philosophy theyr blessed man per dimidium vitae Arist Eth. lib. 1. doe not differ from the wretched it is not so with us that are in the state of grace Our bed is greene sayth the Spouse in the Canticles Cant. 1.16 Even in the season of sorrow even in the most disconsolate time there springeth up light for the righteous and joyfull gladnesse for them that are true of heart Psal 97.11 While the ungodly pine away in their iniquitie They have Songs saith IOB Songs in the night season Iob. 35.10 Such as are not farre from the Hallelujahs of Angels Though not vocall though they may not be heard they are celestiall heavenly and divine As whē an holy solemnity is kept and gladnesse of heart Esay 30.29 As when one goeth with a pipe to come into the Mountaine of the Lord the mighty one of Israel the God of consolation well may they lay them downe and take their rest the Comforter himselfe he illuminates he inlightens with that which is a thousand times more clearer than the Sunne with the spirit of Wisedome with the Revelation of himselfe and him whom he hath sent IESUS CHRIST So he giveth his beloved sleepe And therefore Let the Saints bee joyfull with glory Psal 149.5 let them rejoyce in their beds as the Prophet David speaketh Now for the day Not a Moment but administers matters of joy Lament 3.22.23 Behold saith the Prophet his compassions faile not They are new every morning There is a continuall flowing There is an incessant supply of that which maketh glad the heart of man Iob. 29.20 Our glory to speake with that upright and Iust man our glory it is fresh within us And our bowe it is renewed in our hand Our strength is restored and in our body there is spirit and life Goe we forth to our labours Eccles 2.24 Ibid. 3.22 Behold a blessing in the Field and he that is with us injoynes us to joy therein Deut. 12.18 Thou shalt Rejoyce before the Lord in all that thou puttest thine hand unto Doe we behold the dew of Heaven and the fat of the earth The things that concerne the body they are to put gladnesse into our hearts Psal 4.8 Thou shalt rejoyce in every good thing that the Lord thy God hath given thee Thou and thine house not onely without but within Deut. 26 11 where the Lord hath crowned thee with blessings and plentifully expressed himselfe in his bounty unto thee Thou hast annointed mine head with Oyle and my Cup shall be full Psal 23.5 But all these things they are nothing unto that which immediately followes Thy loving kindnesse and mercy Ibid. shall follow mee all the dayes of my life For the things that concerne our corporall Estate for the glorious beautie that is in the fat of the Valley Esay 2◠4 in thy Barne Wine presse or something nearer unto thee it is as the fading flower or as the hasty fruit before the Summer which when he that looketh upon it and seeth it even while it is in his hand hee eateth it up But though these things perish though they bee taken away though there were a famine in the Land yet have wee the food of Angels meate and drinke that you know not of Although the Figge-tree shall not blossome neyther shall fruit be in the Vine Though the labour of the Olive shall faile neyther the Field shall yeeld any meate the flocke shall be cut off from the Fold and there shall bee no heard in the stalles Yet I will rejoyce in the Lord I will joy in the God of my Salvation Hab. 3.19 Hab. 3.17.18 Heare a fountaine indeficient heare an object that makes our joyes as the dayes of Heaven Though it be the 3. part of my Text I cannot but incroach upon it forasmuch as our affection would faile if not fastened aright for how could we rejoyce alwayes but in
with sighes that cannot be uttered as the Apostle speaketh Rom. 8.26 The halfe of the objection is not yet at an end Psal 22.14 Within you shall have an heart in the middest of his body like melting waxe Prov 18.14 His spirit is wounded and a wounded spirit who can beare Psal 51.8 Psal 141.8 Psal 38 3. For his bones they are broken and from the Crowne of the head unto the sole of the foot there is no health in his flesh by reason of his sinne In a word hee is like unto the Roll of Ezechiel Ezech. 2.10 in the which there was written within and without Lamentation weeping and mourning So that the words of St. Paul Ruth 1.20 the voyce of joy unto him call me not Naomi but call me Marah it is as laughter at the Grave it is as Musicke at the house of Mourning Vnto this we reply that the heart of a penitent knowes his owne bitternesse Prov. 14 10 and a stranger may not intermeddle with his joy The one it is as occult as invisible as the other Howbeit where sinne aboundeth there Grace aboundeth much more Rom. 5.20 So in the repentance not to be repented of our consolations are more than correspondent to our sorrowes Prov. 20.30 The blewnesse of a wound it cleanseth away evill so Repentance sin whose cuts are as it were of a two edged Sword Besides the effect the cause it is a comforter the holy Ghost that is spread abroad in our heart by whose society our penitency is made pleasant Et ut ita dicam amaritudo nostra dulcissima saith Saint Bernard Bernard Our bitternesse it is sweet not onely to the Angels that rejoyce at the conversion of a sinner but so to our owne soules Our very sighes and groanes they are like Pillars of smoake Cant. 3.6 perfumed with Mirrhe and Frankincense in the phrase of the Spirit and with all the powders of the Merchant Our teares besides their operation which is to make our sinnes melt away as the yee in the faire warme weather even in the instant that they run downe the cheekes they are as strong drinke unto him that is readie to perish they rejoyce they make glad the heart of man Fit plerumque ut in ipsis pijs fletibus illa interim gaudij claritas crumpat saith Saint Gregorie Greg. Mor. In or indeed out of the middest of our teares there ariseth light as it were out of darknesse serenitie of the Soule and brightnesse of Spirit In profuso gaudio Lachrimae erumpunt Tertullian sayth Tertullian and our observation the same there are often teares in our joy and so not seldome if spirituall there is joy in our teares Lact. de ira Dei pag. 483 Orbem vitreum plenum aquâ si tenueris in Sole de lumine quod ab aquâ refulget ignis accenditur etiam in durissimo frigore saith Lactantius If you hold an hollow round glasse in the Sunne from the light that it casts an heape of coales is kindled it yeeldeth an heate that will make a fire even in the middest of Winter How true this is in Nature I know not sure I am in Grace it is so Our teares they are put into a bottle Psal 56.8 they are the lustre of Grace The Sunne of Righteousnesse shines upon them and from the heate there is derived another an influence as it were an effect of him that Baptizes with the Spirit and with fire It is a vehement desire and zeale too of those things that proceed from that godly sorrow 2. Cor. 7.12 In the second to the Corinthians it is a passion composed of griefe or at least some thing like it griefe and gladdesse of heart Poenitens de peccatis dolore gaudet He that sorroweth for his sinnes he rejoyceth for his sorrow Now for Temptation 3. Temptation it is the King of terrours it is the Artillary of Hell it is the strong mans battell Axe and his weapons of Warre and yet behold from hence there ariseth joy to the Righteous even in the extremity even in the heate and violence thereof The Angels themselves nay hee whose strength is scene in infirmities hee that lifteth up those that are cast downe hee administers Might Alacrity and consolation unto us So that our temptation it is as the Whirlewind in the first of Ezechiel Ezech. 1.4 that came out of the North a great Cloud and a fire unfolding it selfe but withall a brightnesse was about it and out of the middest thereof as it were the colour of Amber It is so with that which strikes terrour into us the temptation of Sathan there is often serenity joy and brightnesse of spirit even in the middest thereof Cogitur nos adversarius ad sua damna tentare saith St. Ambrose Ambrose The Serpent is wounded with his owne sting his temptations they are against himselfe and for the honour of Israel Luk. 10.19 for by this meanes hee and his the Divels themselves are subject unto us by this meanes we overcome the evill we tread upon Serpents and Scorpions and over all the power of the enemy Wherefore my Brethren count it all joy Iam 1.2 when yee fall into divers temptations You see now how every way you may fulfill and answer the exhortation of the Apostle There is joy in the light and joy when grosse darkenesse covers the Earth Ioy in our beds and joy in the morning in the Feild in all that wee set our hand unto There is joy in that which is our portion under the Sun the good things that God hath given us and though they be slight momentany though they be taken away joy in him that is more than they all It was the opiniō of Plato Plato that the Celestiall Orbs with their concourse and meeting they hit our harmony and make Musick not unworthy of Heaven It is assuredly so with the precious stones of Syon even here upon Earth all that wheeleth about them or indeed is as wisely ordered as sweetly disposed by that supreame Providence as the things that are above It worketh jubilation and joy the voyce of melody and gladnesse of heart Wisd 19.18 So that as in Psaltery notes change the Tunes and yet are they alwayes sounds so is it heere though our Estate doe alter though we continue at a stay though sometimes we abound and sometimes are abased though one while in affluence and health another in sicknesse and distresse all these things they are but as so many severall tunes to the Righteous there is the voyce of joy and gladnesse in them all Ioy in affliction and the Lesson of Lachrymae it is delightsome Our Harpe our Lute it is in the right tune it makes most melodious musicke heavenly harmony when it is mournfull most There is joy in Repentance and in Temptation Ioy When thou passest through the Rivers I will be with thee