IT were as easy for me to doe, as any thing that I know, to shew my reader what a deale of mis­chiefe is done by Mistakes and Prejudices: how many godly a­ctions, and profitable designes are hindred by them. But because I thinke it need­les to goe so largly, I will take a narrower com­pas, and confine my selfe to the naming only of some of those mistakes and prejudices which attend a godly life; the chiefe whereof my en­devour shall be in my ensuing discourse to re­move. They are such as these: That there is a necessity of Monkery and beggery, because it is said, It is easier for a Camel to goe thorow the eye of a needle, then for a rich man to enter into the king­dome of heaven. Math: 19.24. That there is a neces­sity [Page 2]of exposing ones selfe to all manner of injuries, because it is said, that If a man smite me upon one cheek, I must give him the other. Math: 39. That there is a necessity of starving with hunger & cold, and perishing for want, because I must take no thought, what I shall eate, or what I shall drink, or wherewithall I shall be cloathed. Math: 6.31. That there is a necessity of denying my selfe necessary rest and recreation, because I must be continual­ly watching and praying. Mark 13.33. 1 Pet: 4.7. &c, That there is a necessity of being mine own enemy, because I must deny my selfe. Math: 16.24. That there is a necessity of casting off naturall affection, because I must hate father and mother, If I will be Christ's disciple. Luke 14.26. That there is necessity of allowing Rebellion and disobedience to magistrates and parents, because I must obey God rather then men. Acts 5.29. That there is a necessity of being strange, and peevish and phrantique (and many other such things, as unsuitable, and inconsistent, & reproachfull, as they are thought to be requisite and gracefull to the profession of Christianity) because the hypocriticall sort of professors use to be so, and the honester are and have been many times counted so, (as that prophet was by Jehu 2 Kings 9.11: and the rest of the prophets Jer: 29.26.) I could name you up a great many more mistaks of the like nature, which like so many bugbeares, or lyons in the way, either do Indeed affright the Ignorant, who [Page 3]know not what it is to be godly: or are used for pretences of feare by the slothfull and malicious, who are unwilling to travell, in the wildernes where people doe not use to travell, although they might have manna from heaven for meat, and water out of the rock for drink, which are helpes sufficient to make the journey easy: and although it lead to the land of Canaan, where there is milk and honey enough to make sufficient recompence, were the journey never so painfull. And indeed, I know not any thing that suffers so much from mistake & prejudice as a Godly life; and it were easy to make more complaints of this nature. But I will name only one more, that which I think does as much mischeife as any, & that which I shall endevour in this discourse to remove, viz: A necessity of being sad, and unsociable, and cynically malancholick, because it is said, Woe unto you that laugh Luk 6.25. And Blessed are they that mourne. Math: 5.4.

Now of this necessity, Godlines hath ever had the luck, not only to be falsly accused, but un­justly condemned by too too many. So that (pity it is to see it) thinking they shall meet with nothing but stormes and tempests, to disquiet their heads with; nothing but rocks of offence, to break their hearts upon; nothing but gulfes of despaire, to swallow up their soules in: they resolve a thou­sand times rather, to lye at anchor in the haven, and sleep in a whole skin, and never put forth at [Page 4]all, then upon such termes.

And no wonder. For doubtlesse the thought of Sadnesse, which is a thing most avoided of all, must needs have a very great power to affright and deterre; as the thought of Joy, which is the thing most desired of all (being the fruit, & end of all desires) hath the greatest power to entice and perswade. Sorrow, and sadnesse, being against our natures, even as their causes are; we cannot chuse but feare and shunne them, or whatsoever we think either may be a cause of them, or uses to be attended with them.

No wonder, I say, that men are so loath to venture upon a godly life, when their Judgments are forestald with feares of a sad life. I can never be willing to doe that which will make me sad: no more, then that which will make me sad, can agree with my will: which if it did not disagree with, I should never be sad. I can not possibly will now, to have that thing, which I know, when I have it, will make me will that I had it not. If there can be no Joy in the having, there may not be a will, or a desire for the having; will, and desire looking forwards, and Joy, and content look­ing backward each of them upon the same object. Can I but make a man believe, he shall be merry, when, he hath done a thing, I shall not be long in making him willing to doe it. To be joyfull, 'tis life, and more: for it is the very life of life. If a life be ne­ver [Page 5]so long, & high in honours and preferments; Called [...] Ex: 6, 9 So [...] to be strait­ned, is usd for, to be grieved Jud: 10 190: 16 16. Job. 21.4. if it be not large too, i: e: if there be any [...] straitnesse either of body or spirit (but especi­ally of spirit) no free breathing, and no enlarg­ment of heart to enjoy what a man enjoyes; 'tis but to be in a prison in green fields that are a man's own; where it is so much the worse, because he is so much the more vex'd, to see so much the more of that which he hath, and cannot enjoy. If therefore. I will leave the men, that use these pre­tences, altogether without excuse; I must make it appeare that their pretences are false, and that there is no such thing as they feare, or believe, or would willingly have to be true. Now that it is false, and that it is no way necessary for a christian to be more sad then other men; if there were no other argumēt, it were sufficiently pro­ved by this, that it is (in the Scripture above wri­ten) enjoyned as a duty (or at least exhorted un­to as a possibility) to rejoyce. Now if God com­mand a thing to be done, it may be done and it is not necessary to doe the contrary. But yet be­cause you are apt to think his cōmands greivous; and to look upon him as an austere man, that ta­keth up where he laid not down &c: to make it ap­peare to the contray, & that there is good rea­son for it, we will consider a little how the case stands with a godly man; what he is, or what he hath, that it should be expected he should be al­waies rejoycing; or what cause he hath, why he [Page 6]should be merrier then other men.

My method therefore shall be this. First I shall shew you the grounds, and causes of his mirth. Secondly I shall answer the maine objection con­cerning Affliction. After that, I shall shew you the Nature of his mirth; when I shall tell you, that he hath not only better causes of mirth, then a wicked man, (whom you think to be the only man that lives a merry life) but better mirth, when he hath it. And lastly I shall speak somwhat to shew, what cause there is of sorrowe, and what sorrowes there are in a wicked life, and how im­perfect, and vaine the joy is, that wicked men have.

Now the causes that a godly man hath to be joyfull, and the helps & meanes he hath to make him merry, are either from the goodnesse of the Condition in which he is, or the goodnesse of the Conditions, and habits, and graces, which are in him. For the state and Condition in which he is; First First ground, Good Compa­ny. it is such, as, let him be where he will be, he can never be without good company; and that, e­very one will say, is a very good helpe for a mer­ry life. Now the company which I meane, is, First, God the father: who By a­doption out of love. See View of Threats the last words. et p 914. is his father, & there­fore willing; & God all sufficient, & therefore a­ble, to comfort him. He is the God of Consolation from whom all comfort comes. In his compa­ny and presence even upon earth, while we are at his left hand (or while we sit on his footstoole) is joy, as long as the time lasts; but at his right [Page 7]hand are ravishing delights and pleasures, and that for evermore. Psal: 16.11. What an extra­ordinary comfort must it needs be, to have the enjoyment of such good company, of which a man can never be depriv'd, nor be weary, nor so much as feare that he shall be! Such company God is. But you will say perhaps, this is but a phancy of yours, that a man can have joy in the company of God. For, if he goe down to Hell, he will find him there also. Psal: 139.8. And upon what ground can I take delight in his countenance, who seeth all things? I answer, It is true indeed, It is possible, God may be with thee, & yet not­withstanding all the while, he may not be with thee, but against thee. He might be present with thee, not as a companion, or a friend, to watch over thee, that no other thing may doe thee hurt: but as an observer, & an enemy, to watch for; & spy thy faults to doe thee hurt himselfe. But if he be present with thee indeèd, so as thou art al­so present with him, (which can hardly be said of a wicked man) and if thou art not only under the sight of his Countenance, so as to be seen by him; but also in the light of his Countenance too, so as to see him againe, and enjoy communion and fellowship with him, through his spirit; cer­tainely if any condition in the world will make thee merry, this will. Job, when he speakes of the comfortable condition, of a man that God hath delivered from going down into the pit from his [Page 8]bed of sicknesse; after the mention of other bles­ings given him to recompence his misery, addes it as a complement of his happinesse, that He shall see the face of God with joy ch: 33.26. (Hap­py sicknesse, that is attended with such a conse­quent.) David speaks more then once, & more then twice, of God's countenance; as of that where­in he took more comfort, then in all the world besides. There be many that say, who will shew us any good? Lord lift thou up the light of thy COUN­TENANCE upon us. Ps: 4 6. For thou hast made him most blessed for ever, thou hast made him excee­ding glad with thy COUNTENANCE. Ps: 21.5. See how he magnifies it Ps: 42.5. Ps: 44.3. Ps: 89.15. (For though it be metaphorically used for, favour, yet is the speech not all metaphor; & that well experienced Christians will tell you.) when a man would think his sighes would have been many, & his heart would have fainted for sorrow by reason of trouble; what course takes he to make himselfe merry? He sets the Lord al­waies before his face. Saith he, I have set the Lord alwaies before me; Because he is at my right hand I shall not be moved. Therefore my heart is glad, and my glory rejoyceth: my flesh also shall rest in hope. Psal: 16.8.9. The words are cited by Peter Act: 2, 25: & other words joyned with them vers: 27, 28: where also in the end of the 28 verse it is said, Thou shalt make me full of joy with thy COUNTENANCE.

Job speakes of seeing God's sace; and David speakes of setting the Lord before him. And in­deed, it would be small cause of joy for a man when God is with him, to have his backe to­wards him: to be in his presence so as not to en­joy his company. If my friend see me, & I can­not see him againe; what comfort is it to me that he sees me? 'Tis rather so much vexation. 'Tis not what another thing does to me: neither is it what another thing is, if that be all; that can make me merry. I must doe somewhat my selfe, Use, and enjoy, and improve that which I have. For what is the noone light to a blind man? or the most nourishing food put into a dead man's mouth? I must see God, as well as he see me. And I must see him in love, and peace, and so enjoy him; or else, I shall never be the better; as I can never be better, then when I doe so. And even so Godly men doe through the spirit. For as God sets them before his face, as a father does his child, to looke to it that it take no hurt, Ps: 41, 12: And set test me be­fore thy face for ever. so they againe like little children not able to stand alone, keep continuall looking up­on him; smiling, and rejoycing, because though they themselves are weake, yet he, they know, can and will stretch forth an almighty hand whensoever they are ready to fall, Psal: 16.8. Because he is at my right hand I shall not be mov­ed. Now doe but consider. Can it be lesse then un­speakable comfort, for men to be still in the pre­sence of a just and powerfull God, who will not [Page 10]see them wronged; of a bountifull God, who will not see them want, and of a loving tender hearted God, who cannot endure to see them sad, but to prevent it, will continually Lev: 26.11, 12. 2 Cor: 6.26. walke in them, and dwell in them, & never leave them alone. But what doe I tell you of having God's presence (so as all the creatures have: only they wāt the enjoymēt of him) when I might tell you of being hid in the secret of his presence. For thus David speakes of those that feare God, Thou shalt hide thē in the secret of thy presence from the pride of man, thou shalt keep them secretly See Psal: 91.1. in a pavilion from the strife of tongues. Psal: 31.20. Hereupon he calls them God's Hidden ones, Psal: 83.3. God­ly men are God's Jewells: Mal: 3.17. which he bought with a high price, even the Highest priests own bloud. And therefore, doubtlesse, they are higly priz'd, and curiously kept, and sure to be safe. He is as tender of them, as a man can be of the ap­ple of his eye. Zach: 2.8. They are his anointed and consecrated ones, whom he hath set apart for himselfe. Psal: 4.3. So that he will not have any thing else to have part in them: much lesse will he allow them to be touched by the hand of vi­olence. Touch not mine anointed &c. Psal: 105.15. Little doe the men of the world think, how near the Saints, even while they are here on earth, are to God that dwelleth in heaven. David saith of the children of Israel that they were a people neare unto him. Ps: 148.14. They were as neare [Page 11]to him, as a man's girdle is to his loines Jer: 13.11. As a girdle cleaveth to the loins of a man, so have I caused to cleave unto me the whole house of Israel. They cannot want any thing, but he will be sure to know of it: and they shall not de­sire any thing, but he will be ready at hand to give it. He hath so much power for them, and so much love towards them; that in what condition so ever they are, he is able, and willing to be what they stand in need of, even all in all. They are his sheep: And he is their shepheard in the wildernesse, to lead them to the green pastures. Psal: 23.1. A shadow to hide them from the heat of persecution. Psal: 91.1. A hiding place to run to from the wolves. Psal: 31.20. They shall not want help, nor protection, nor any thing else, so long as they are like sheep harmelesse and quiet; and desire but to defend themselves: for I must confesse, I know of but little helpe they have promised them in offen­ding others. Neither is it a thing they ought, or doe desire to have. If others offend them, they are told, that God will be their buckler & their shield. Ps: 3.3: and their fortresse. Ps: 31.3. Ps: 144.2. But If they will offend others, he doth not say, he will be their speare, or their sword. Now a man that is of a peaceable disposition, (as a true Christian certainly is, above any in the world) if he can but be defended and pro­tected from harme himselfe, Ile warrant you, he will be merry enough, & trouble no body. And how can there be bee or protection desired then, [Page 12]what a godly man hath? For (as I told you) God himselfe is his fort. And he is such a fort, as can­not be scaled: for he is higher then the highest, and there is not a higher then he. Eccle: 5.8. And such a fort, as is Be thou my strong habita­tion where­unto I continu­ally resort. Psal: 71.3. never shut to him, let him come when he will; And alwaies near to him, let him be where he will; for being every where he must needs be a very present help in trouble. Ps: 46.1. The ūgodly are nothing so. But are like a Cony, that being a great way off from his bury, knows not wich way to take, and shifting some times to this bush, and sometimes to that, and some­times to a shallow hole, imagines himself safe e­nough, (though doubtles if it ever cōe to his re­membrance, he thinks he should be more safe in his bury.) But all these refuges prove but so ma­ny traps, & he is so much the more easily taken.

Farther yet. The godly are not happy ōly with the secret of God's presence, in which they are hid: but with the presence of his secrets; which they are not concealed. The secret of the Lord is with them that feare him. Psal: 25.14. O the glo­rious ravishing things, that are to be had in God, for the soules of those that follow after him; zelous, unwearied soules, not entertaining only, but with incessant workings of affection maintaining communion with him. I know the men of the world, because there is nothing that they know of, (having but the Spirit of the world, which cannot discerne the things of God) think [Page 13]think there are no such things at all as godly men usually talke of; and take them but for phancies. But I am confident, and I can guesse somewhat, by what I my selfe have tasted, that they [...]. are things which neither eye hath seen, nor eare heard, and that have not entered into the heart of man, which God hath prepared for them that love him. 1 Cor: 2.9. Now he revealeth many of these things unto the godly by his Spirit. For the spi­rit searcheth all things, yea the deepe things of God; that they might know the things that are freely gi­ven them of God, vers: 10.19: of the same chapter. God is not such company to the Saints, as they are many times to one another, i.e. strange, and as if he knew them not. No, he is free, and fami­liar, and opens his very herat to them,

Now seeing it is so, how can it otherwise be, then that the voice of salvation, should be in the tabernacles of the righteous? Psal: 118.15. Nay, I will say with the Prophet (whose words these are) without any doubting, that, were there no­thing else, upon this ground that God is theirs, The righteous shall (or, will) be glad in the Lord, and all the upright in heart shall glory. Ps: 64.10. I say, upon this ground, that God is theirs; For if I could not say this of them, I could say but little else to the purpose. Neither can they say any thing else for themselves, why they should rejoice, but either this, or in relation to this. For what ever joy they have in other things (where­in [Page 14]in I deny not but they have a great deale, which the carnall man knowes not of) it is not so much in those things, as in God by them, that they rejoice; who is still the gladnesse, or the life and soule of their joy. Psal: Unto God my exceed­ing joy. Heb: the glad­nesse of my joy. 43.4. Without him their joy would either dye of it selfe in the birth, or be destroyed in the cradle by some outward crosses. Whether it be joy or content, or any o­ther thing, he is In Gen: 33. where ac­cording to our translati­on, Esau told Jacob. I have enough, in the He­brew it is onely [...] much v. 9: but where ac­cording to the same trans: Jacob told Esau so much, it is in the Heb. [...] all. enough without any thing else, and any thing else is too little without him. Happy indeed are the people that have their garners full, and are in peace, and worldly prosperity, saith Da­vid, Psal: 144.12.13, 14. And so every one will count them. But yet however, saith he in the same Psalme vers. 15, I say, Happy are the people which have the Lord for their God. As if he had said, This is something indeed, but all this is nothing worth, unlesse men have the Lord for their God. Or, this is no matter of joy to a people, but as it is a signe that they have the Lord for their God.

Such is the goonesse of God, and so delight­full is he to the soule that enjoyes him, that e­ven his very name is enough to make him merry but to think of it. In thy name shall they rejoyce. Psal: 89.16. With what griefe doth Hezekiah repeat his name, Jah! I shall not (saith he) see Jah [Page 15]Jah in the Land of the Living. Isa: 38.11.

But then in the second place, besides the com­pany of God the father, they have also the com­pany of God the Son, who is their elder brother and their spouse, and their Advocate, alwaies ready to plead their satisfaction made by his death upon the Cross. There is cause enough for mirth, upon less relation to a Bridegroom, then to be the bride herselfe. For (saith our Sa­viour) can the children of the bride-chamber mourne, as long as the Bridegroome is with them? Mat: 9.15. Our Saviour said so in the time of his abasement, when he was a man of sorrowes. And may it not be much more rather said now, (now that be is exalted farre above all princi­palities and powers, and where there is nothing but joy,) Can the spouse of the bridegroome mourne as long as the bridegroom is with her? For with us he is; and in a more comfortable man­ner, then he could be with those, to whom he spake those former words. He is much more Immanuel now, then he was then. His comming the second time, must needs be much more joy­full, then his first comming. Then he himselfe only was come. Now he is come, and the Spirit too (who is now come with greater grace God did work by his Spirit before. and manifestation, as Princes use where they come in person.) And now his comming is altogether to the heart, (by the Spirit: [...]. 2 Cor 3.18. The Lord is that spi­rit, vers: 17.) where he cannot come, but he must needs make the party to [Page 16]whose heart he comes exceeding joyfull. The Comforter was not then come neither could he come till Christ was gone, Joh: 16.7. (For what need of comfort, for the absence of a friend till the friend be gone?) And our Saviour himselfe told his disciples; And ye now therefore have sor­row: but I will see you againe, and your heart shall rejoyce, and your joy no man takes from you, vers: 22. Christ's comming the second time is after he hath been with his father & our father. Joh: 10.17. And who is there, that loves his father, but will be exceeding joyfull to receiv one that coms frō him? His disciples that were with him before his death, might have joy while he was with them: but not without sorrow, & feare of sorrow and for his going away from them. But we have no cause of such feares. For with us he will be alway to the end Mat: 28.20. His presence we have; but indeed it is invisible. and there­fore his last comming is usually called appearance, [...]. 1 Tim: 6. [...] Revelation, 1 Cor: 1.7. [...] manifestation, Col: 3 4. of the world. (not only to the end of the world, but till that time without intermission.) Well if thou sayst that Christ is absent,) as I confesse he is in his body, for the heavens must receive him till the times of restitution of all things;) yet even so would he afford matter of joy in abundance, to him that considers what he is doing in his absence. We are never trou­bled at the absence of a friend, when he is about a businesse necessarily to be done, and to be done for us, and which none but he can doe: [Page 17]especially, if we know the time of his absence will be very short. The busines which I meane, is the businesse of an Advocate: and who will be sorry, (though his advocate be his brother) because his brother is absent, if he be absent a­bout his businesse, and that businesse be a bu­sinesse of life and death. But as I said before, Jesus Christ is present by the Spirit. And by helpe of that Spirit to enjoy communion with the father and him, is matter of joy beyond ex­pression. John had this opinion of it, and there­fore as it were in a boasting manner of speech, 'tells those to whom he wrote his Epistle, after he had exhorted them to communion with himselfe, And truly our fellowship [...]. is with the father, and with his Son Jesus Christ. And these things write I see no reason for Beza's, sit (communio) let it be, because of these words. I unto you that your joy may be full. 1 Joh: 1.3.4. Now the Spirit is a third person, whose company Christians enjoy, and upon the account whereof their condition affords them matter of rejoycing. For although they enjoy the Father and the Son by the Spirit, yet may I well put this for a third enjoyment, because they enjoy the two first but by hope, and desire, and by meanes of the Spirit, (which they shall not have such need to doe when they come to Heaven;) but the Spirit they enjoy immediatly, (and it [Page 18]workes immediatly upon them, and not by ob­jects only: for that is rather the businesse of God's providence, then the Spirit.) Now can it be imagined that a man can live a sad life, that hath a Comfortour not only with him, but within him; as our Saviour told his disciples, He dwelleth with you and shall be in you, Joh: 14.17. Must it not needs be a great helpe to joy, to one that is travelling to Heaven, I say not to be led by the hand, but in a manner carried on to­wards his home? To have a word constantly behind him saying, This is the way, walke in it, whensoever he shall turn either to the right hād or to the left? Isa: 30.21. When there is so great danger of errour, and the danger of errour is so great, to have for his guide the Spirit of truth within him? Joh: 14.17. chap: 15.26. chap: 16.12. Is it nothing think you, for one that was once under the law of sinne and death, now to live, and be led by a Spirit of life? Rom: 8 2. Is it so slight a cause of joy, think you, for one that was once a poore ignorant soule, and seeth millions round about him remaining in that condition, perhaps for ever; to have the Spirit of wisedome and revelation: to have the eyes of his understanding enlightned, so as to know what is the hope of God's calling, and what the glory of his inheritance in the Saints: and what is the exceeding greatnesse of his power towards believers, who believe according to the working of [Page 19]his mighty power, Eph: 1 17.18.19. Can there be a more joyfull thing, to a man that was once only under the law, a meere servant, and continu­ally in feare; Heb: 2.15. Luk. 1.74. not only to be adopted, and to have his condition changed; but to have a Spi­rit of Adoption within him, to give him an en­joyment and sence of his condition, and ena­bling him to looke boldly upon God and call him Abba father? Rom: 8.15. Is it so small a matter of comfort, think you, for one that is in continuall need, & hath occasion to pray to God, but knowes not how to pray as he ought: to have such a one within him as the Spirit himselfe, to make intercession for him? Rom: 8.26. Is it not matter of joy, think you, for one that hath a great burden of sinne lying upon him, and would faine be eased; while others by insensibility, and death in sins and trespasses, lye still, and stir not at all: to have the Spirit himselfe (who is set opposite of Gal: 5.17. [...]. purpose to sinne and the flesh to keep them in subjection) continually within him enabling him to morti­fie the deeds of the body; that he may live? Rom: 8.13. Hath not he by much the start of the men of the world, for mirth; who in times of perse­cution, and scandall, when feare, & love of the world carrie others that are hypocrites cleane away, hath continually within him a Spirit, not of feare, but of power, and love, and of a sound mind to hold him fast? 2 Tim: 1.7. Is this com­fort [Page 20]of God small, for men not only to have eternall life given Job, 15.11. them in a free bargaine, or covenant of grace; and not to have earnest on­ly; but to have for earnest, the earnest of the 2 Cor. 5.5. Perhaps best in­terpreted appositively, The Spirit for an ear­nest. As said [...], the seale of circumcision, Rom: 4.11. A manner of ex­pression in most langua­ges: as in Hebr. Gen: 15.18: Ezek: 3.13. &c: Spirit? You may judge what sweet cheerfull company the Spi­rit is, by his fruits, The fruits of the Spirit are love, joy, peace, long suffe­ring, gentlenesse, goodnesse, faith, meeeknesse, temperance, Gal: 5.22.23. I know that carnall men, who are yet in the world, and not cho­sen out Joh: 15.19. of it, will be ready to laugh at you, if you tell them thus much, and will not by any meanes be brought to be­lieve what I have said of the Spirit, (which is a thousand times too short, & I am too young a Christian to speak sufficiently of it) because they see him not, neither know him. Joh: 14.17. But the godly know him: and though they see him not, yet they doe find continually by ex­perience, that he dwelleth with them and is in them, (as it is in the same place.)

4ly, Besides the company of God (lest he should complaine of too great distance, be­twixt him and his company.) A godly man hath the conpany of ANGELLS; Creatures, as well as himselfe: and though in their nature his superiours, yet in their office [...] merely ministring spirits, sēt forth to minister for [Page 21]them, who shall be heires Or, that shall inherit [...], they are heires already, Ro: 8.17. of salvation, Heb: 1.14. For the number, how many eve­ry Christian See more in the View of Threats in the ch: of Enemies of God's Church hath; I dare not un­dervalue their condition, and re­spect with God, to say they have but one a piece: But rather think, they are so farre from having the number stinted so low, that it is not stinted at all, but they may have more and more, as their need increaseth, even to Mahanaim, enough to make a campe, if there be occasion; as well as Jacob Gen: 32.2. and 2 Kin. 6.17. Elisha. 'Tis true, we read of but one Angell for all the Israelites, Exod 23: But that Angel was [...] the Angell of his presence Per­haps, ment by, presence, Ex: 33.14. o­therwise interpreted by Moses v. 15. (or face) Isa: 63.9. his chief Servant (Zach: 3.8.) who was next to him, & continual­ly saw Esh, 1.14. his face: nay he was the expresse Image of his person (and so the fitter Angell of his face or presence.) and although he be called by oc­casion an Angel, for what he did; yet he had another name from what he was, by inheri­tance, the name of a Son, Heb: 1.4.5. If God sent his Son, it is likely he sent the more Angels to attend him. But David ab­solutely saith, that The Angel For Angells An enallage of the singular number for the plurall; usuall in the Heb: as Exod: 33.38. Lev: 11.2. &c. of the Lord encampeth round about them that fearchim, & de­livereth them, Psal: 34.7. I will not rub the que­stions, [Page 22]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 [Page 24] 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 [Page 25]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 [Page 26]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 some time of ab­sence:) usually a great deale more then he had the last night: For God's mercies are new every morning; and new things doe most take us. Be­sides this, for the most part, when a godly man awakes out of sleep, he is so much lighter with joy then a wicked man, as he is lesse heavy with sleep. The wicked man, either out of sluggish­nes, [Page 27]or by reason of cares, and feares, and di­stempers, alwaies sleepeth too little, or too much: and is full of tumblings, and tossings to and fro till the morning. Job 4.7.4. While he, having gi­ven nature her due and no more, receives of nature againe as much as is fitting & no more: and so neither suffers. The godly man's joy, commeth in the Psal: 30.8. morning, when the wicked man's goeth: for to him the morning is as the sha­dow of death, Job, 24.17. He is not only affraid of reproofe & punishment, but he grieves and suffers sufficiently, though no body should know of his actions, for the impaire & losse & mispence of his strength, & his time & his mony.

If a godly man doe not sleep; he need not feare the terrours of the night, for want of protection: For David sayth, He shall not be a­fraid of the terrour by night, nor of the arrow that flieth by day, Ps: 91.5. Neither need he feare the terrours of a melancholick phancy for wāt of company; having such company, as I told you of before: Upon the comfort whereof at such times, he is able to comfort himselfe at o­ther times. My soule shall be satisfied as with marrow and fatnesse, and my mouth shall praise thee with joyfull lips, When I remember thee upon my bed, and meditate on thee in the night-watches, Psal: 63.5.6. Besides the company of his law; which he loves Psal: 119.27 above gold, and which is swee­ter to him then the hony; of which he hath this [Page 28]promise, When thou goest it shall lead thee, when thou sleepest it shall keep thee, and when thou awa­kest it shall talke with thee, Prov: 6.22. Nay, he is so farre from being sad in the saddest nights; that he is able (as David Psal. 149.5. saith) to sing aloud upon his bed, and not care how long the night lasts. On the contrary, the wicked man, if he be not able to sleep, how doe Terrours take hold of him as waters? Job 27.20. how fearefully, and sad­ly does he spend the night, tumbling and sigh­ing and wishing for the day? 'Tis all one to a godly man, night or day. For what night can there be to him, who hath God alwaies with him, who is a Sun (to comfort him, The light is sweet & a plea­sant thing it is for the eyes to be­hold the Sun. as well as a shield to protect him, Eccl: 11.7.) and the light of whose countenance, if it be but very lit­tle, is more comfortable, then all things else whatsoever, that the day can bring with it. He can say, When I sit in darknesse, the Lord shall be a light to me, Mic: 7.8. And The Lord my God will enlighten my darknesse, Psal: 18.28. To tell you the truth, I think the night is the merriest time that the godly man hath: and the saddest for the wicked man: (who though he make use of darknesse to hide his sinne; yet is he afraid, because of that very thing in which his safety consists.) For if a man be merry in good com­pany; he must needs be more merry, when he enjoyes it better, and there is lesse to disturbe his mirth. So as it is with a godly man in the [Page 29]night; when the greatest part of his hinderan­ces are removed, and he can delight himselfe Job 27.10. in the Almighty without disturbance. David says, that the Lord would (indeed) command his loving kindnesse in the day time: but in the night (sayes he) his song shall be with me, Psal: 42.8. His song] (as I think) not of thanksgiving, but of joy, and exultation; such as God Job 35.10. uses to give at that time. In the day-time, the soule is so ta­ken up with base imployments, so distracted with variety of sensible objects, and so busied in work for the body; that either she hath no leasure at all to doe her own worke (such as this joy is, as much as any thing) or she cannot doe it so well as she would: or so well as she could in the night, when she hath lesse to do. I doubt not but the worldly and carnall man, now that I am talking so much of night, and sleep, will be ready to say that I doe but dreame; and to answer me, as the fellow did the hunter, when he bade him heare, what heavenly musick his dogs made. For I know, he counts the musick, and songs that we speake of, nothing but a frenzy, or a phancy at the least, such as mad, & diseased people have indeed in their own brain, while they imagine it to be in the aire. But, as Peter said of those upon whom the holy Ghost fell, These men are not drunk, as ye suppose: So may I reply to such men, no such matter. The godly are not mad, as ye suppose. For their [Page 30]songs are not works of their own phancy, nor made of their own head: but set for them by God himselfe, who giveth songs in the night, Job 35.10.

2ly, Second ground Peace. A second cause the godly have to be merry, upon the account of their Condition, is Peace. This in it's best sense, is a blessing pecu­liar to the godly: for, No peace to the wicked, saith my God, Isa: 32.18. c: 48.22. c: 57.21. But indeed, they have it in all it's sences; so that they can delight themselves in the abundance of peace, Ps: 37.11. For they have first, Peace [...] with God. This peace (seeing there [...]othing better then friendship to make life comfortable; and there can not be better friendship then this) is the very foun­taine of comfort and there is none without it. How galliardly does the Phrophet cry out, u­pon the thought of this! I will greatly rejoyce in the Lord, my soule shall be joyfull in my God; for he hath cloathed me with the garments of salvati­on. He hath covered me with the robe of righteous­nesse, as a bridgroom decketh himselfe with orna­ments, and as a bride adorneth her selfe with jew­els, Isa: 61.10. Secondly, Peace with the Con­science. [...] This peace will keep the heart and the mind safe from vexation, and doubts, a­gainst all the assaults of the Accuser. For be­ing founded upon the former peace, as upon a rock, it cannot be shaken. Thus will the godly man receive his assaults, He is neare that justi­fieth [Page 31]me, who will contend with me? let us stand to­gether: who is mine adversary? let him come near to me. Behold, the Lord will help me: who is he that shall condemne me? My conscience is purged Heb: 9.14. quite from dead works: God himselfe giveth me quietnesse Job 34.29. When he gi­veth quiet­nes who can make trouble (or con­demne Heb: [...], Sept:) by assurance of his love: who then shall cause me trouble by accusing or con­demning me. Job 34.29. When he gi­veth quiet­nes who can make trouble (or con­demne Heb: [...], Sept:) Thirdly, Peace with the crea­tures, which doe not a jot more groan under their bondage, then the godly doe under that thing which was the cause, Sin, abiding still in them, but reigning only in the hearts of the wicked, whom therefore they cannot be at peace with. Of this peace speaks Eliphaz in the book of Job, chap: 5.22.23. At destruction and famine thou shalt laugh: neither shalt thou be af­fraid of the beasts of the earth For thou shalt be at peace with the stones of the field: and the beasts of the field shall be at peace with thee. 'Tis no small small peace this, what ever you think of it: and 'tis of God's own making: a peculiar blessing of his, and out of a peculiar love to his peculiar people. And in that day will I make a covenant for them with the beasts of the field, and with the foules of hea­ven, and with the creeping things of the ground: and I will break the bow and the sword, and the battell out of the earth; and I will make them to lye downe safely, Hos: 2.18. Our sins being the cause of that curse (one would imagine so, did [Page 30]they know so much as we doe) had so enra­ged them, and put such an enmity in them to­wards us, that none but God himselfe that made us both, and made them for us, was able to make them friends with us againe. Fourth­ly, Peace with men (with unreasonable men; 2 Th: 3.2. which is harder to be believed, then that they should have it with unreasonable creatures) by his peaceable and amiable carriage. Wic­ked men, many sorts of them, are odious to one another; & especially the proud man, who is an abomination to all men good and bad, Prov: 24.9. The Scorner is an a­bomi­nation unto men. They are not beloved of one ano­ther: neither does any of them love another truly; and therefore they can have no peace. For where there is no love of another, there can be no peace in a man's selfe: and on the o­therside, where there is such love goes out, though there be none come in in returne, that party may have peace himselfe, and his peace will not be a jot the lesse, but very much the more enriched with comfort at home, to re­compence the losse of successe abroad. And therefore the godly man, who loves every bo­dy, can have peace with every body, even the wicked, that are enemies to peace, in spite of their teeth. Though they be not at peace with him, he is neverthelesse in peace with them. He will be sure to keep his own peace, though he cannot keep the Kings, (as they use to call [Page 33]it.) He himselfe will follow peace with all men: Heb: 12.14. whether peace follow him or not; 'tis all one to him for that. Let men be, or doe what they will. or can; he can be what he will, and will doe what he ought; and all that while he is well enough. Suppose they take away his cloak: he can afford to give them his coat too if that will content them: or any thing for a quiet life. Let them smite him on the right cheek: he had rather sit still, and turne to them the left; then trouble himselfe much to save ei­ther. He had rather they should break his head in an hundred places, then he should break the peace, in the least manner. And therefore the the Psalmist, Psal: 119.165: after these words, Great peace have they that love thy law, present­ly addes, And nothing shall offend them. No­thing shall offend them,] Nothing that befalls a godly man in this world; and nothing that the men of the world can doe to him, will offend him. Not false reports, not reproachfull speeches, not injurious actions. For though they offend him never so much, yet will he never be offen­ded, (so as to sinne and offend againe, and re­turne evill for evill.) I may say of him, that which the Stoicks say of a wise man, that ano­ther may wrong him, but he can never be wronged himselfe, i:e: be any way moved, or be the worse for the wrong. He makes no reckoning of the wrong, because he does not reckon it a wrong. [Page 34]And indeed (in some mens account of wrong) it is no wrong to him if he be willing Vo­lenti non fit injuria. to take it; especially if he be so willing, as when the party hath done one injury, to give him leave to doe another.

But what doe I goe about to make it such a matter, that he is not offended with any thing; when as he is able to be glad at any thing, and even to triumph over his conquering enemy, and rejoye the more for suffering so much.

Or (if you will) nothing shall offend them, i:e: they shall take no offence [...]. at any thing, or no­thing shall offend them so as to make them of­fend or miscarry. There shall be no scandall, or stumbling block great enough to make thē fall, or faile, or turn out of the way which they walk in. Nor love, nor hatred; neither injuries nor courtesies; nor hopes, nor feares; neither mercies, nor judgments; neither adversity, nor prosperity, neither life nor death, is able to se­parate them from their love of God (as well as God's love of them: for there is a pro­mise of both: and I think they are inseparable, as long as God can doe what he will) or make them leave that course of life which they have taken, or disturbe the peace which they enjoy thereby.

He that hath this Abundance of peace, how sweetly does he goe out when the oyle of his life is spent! What faire weather of serenity of [Page 35]Spirit is there in himselfe! and so what a calme of quiet, in all the world without, for any thing that they had to say to him if he had lived, or for any hurt they have to say of him now he is dead. When his soule lancheth forth for ano­ther countrey, what vollies of blessings? (as there are of curses when the wicked man dyes.) What gales of prayers and benedictions to blow him safe to the haven? what sweet smell from the oyntment Eccl: 7.1. Cant. 1.3. powred forth (I meane the good name which he leavs behind him) is every where to be found? Surely, it is not for no­thing, that the Psalmist was so earnest to have men take notice of the peaceable end of the god­ly man, Ps: 37.37. Mark the perfect man, and behold the upright: for the end of that man is peace. When a wicked man dyes, besides the unspea­kable horrour, and disquiet of mind, where­with he is possessed in his departure (or, if not, a comfortlesse, senslesse, groundlesse presum­ption of mercy, 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 [Page 36]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, 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, 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, Luk 1.17. and from thy feare, and from the hard bondage, [Page 37]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 'tis 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 [Page 38]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 pow­of 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 [Page 39]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. 'Tis true their being is not ended: but that makes so much the more for a godly man's joy: as it doth for any [Page 40]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 we have not killed it, we have utterly disena­bled it for killing us. 'Tis 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 [Page 41]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 [Page 42]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 [Page 43]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 [Page 44]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.

'Tis 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: 2 3. Let us break their bonds asunder, and [Page 45]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, 'tis 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 [Page 46]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 [Page 47]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 [Page 48]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 [Page 49]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: Because it is most agreable to his nature; pleasure, Arist: Rhet: l. 1. c: 11. defines pleasure, [...]. and plea­santnes, consisting mainly in the sence and being of such agreable­nesse. Both the statutes of God's law sprinckled here and there in his booke, and the exhortations out of the same, dropping out of the mouth of his minister; are drunk in by the heart and eares of a godly man, with as much thirst and gree­dinesse, [...] the law and [...] raine, comefrō the same radix. as the raine is by the thirsty ground. He waites for instruction, as the ground does for the ^b raine; and as Job said the people did for him, Job 29.22.

Christ's commands are not grievous nor hea­vy, but to him that is unwilling to beare the yoake, 1 Joh: 5.3. For to one that is unwilling, any thing is heavy, if it be never so light. Be­lieve it, if Christ's burden seem heavy to any, 'tis not the heavinesse or unwieldinesse of the burthen, but of the bearer: not the hardnesse of the taske, but the softnesse of the labourer, that is most in fault.

Certainely, the reading of most part of the Scriptures must needs be a very comfortable thing; and I think a godly heart (disposed as it ought to be) can hardly tell how to be sad, while it I doe not re­memb r that in all my melancho­ly, any thing whatsoever had power to call in my di­stracting phan­cy, as the Scriptures had; when I could be brought to read them. does it. For what a com­fort is it for a man to read an earthly fa­ther's letters sent to him, though they were written long agoe? With what care do we keep such letters in our chests? with how much delight, doe we ever and anon take them out, and looke upon them? and with how much sorrow doe we loose them? Is my love to my earthly father so great? and shall my love to my heavenly father (who is my father for heaven; to which he adopteth me in the Gospel: who being in heaven, that he will regard a worme on earth, is a signe of infinit love,) be lesse? Can my heart chuse but rejoyce, and my bones flourish like an hearbe, as oft as I look upon my Redeemers last will and testa­ment, [Page 51]whereby I know that he gave me so much, and that he doth so much for me con­tinually, and that it shall be for ever Christ was the authour of life and im­mortality (or immor­tal life) 2 Tim: 1.10. I doe not say therefore called, [...] I [...]: 9.6. but the vulgar there reneders it pater futuri se­culi: and Grotius upon Act: 3.15. (whatever he had said before upon Isa:) will allow him such a name from raising the dead. what I have of him.

How is David (for I cannot chuse but returne to him againe, having no example like him in this thing, neither, that I know, was there any before or since his time) ever and anon talk­ing of his delight in the Lawes of God, & in his Statutes and Testi­monies. It was to him insteed of all other delights; standing by him when all delights else left him, Ʋnlesse thy law had been my delight (or, my very great delight The Hebrew word not only is in the plurall num­ber, (like deliciae) but hath letters repeated ( [...]) which some observe to be for the in­creasing the signification So R. Kimchi Hos: 8.7. and Psal: 33. such a word is [...] Lam: 1.20.) I should then have perished in mine affliction, Psal: 119.92. Let Prin­ces sit and speak against him never so much; yet will he meditate in God's Statutes, vers: 23. Let him have never so many persecutours and enemies; yet will he not decline from God's Testimonies, vers: 157. Let him be in a strange place, there shall God's Statutes be his Song vers: 54. Let him be a Stranger in the earth all his life; so he may not be a Stranger to God's Commande­ments, he cares not, v: 19. Although he should [Page 52]have never so much Contempt cast upon him, yet will he not forget God's Precepts, vers: 143. Although his Soule should be Continually in his hand, yet that should not make him forget God's Law, vers: 10.12. Yea although he be­came like a bottle in the smoake, yet will he not forget God's Precepts, vers: 83. And therefore was it, that he rejoyced because he had been afflicted, upon this account, that it made him Learne God's Statutes. He cared for no other wealth. Thy Testimonies have I taken as an He­ritage for ever: for they are the rejoycing of my heart, vers: 111. Neither cared he much for Life, but only to keep God's word, vers: 17. Deale bountifully with thy servant that I may live and keep thy word, as vers: 17. What ever he had said before, or meant to say next, he still cryes, Teach me thy Statutes, and, I have longed for thy Precepts &c: or some such expression or other. He could not forbeare to speak of them, for they were still before him, vers: 30. No won­der then, that he meditated upon them so of­ten, as he saith he did, O how I love thy law! it is my meditation all the day, vers: 97. And, Thy testimonies are my meditation, vers: 99. God's commandements were to David sweeter in his mouth then hony, to talke and discourse of them, Psal: 119.103. And so it is possible they may seem to bet a hypocrite, for the time: but then they were not bitter in his belly, It is sweet if thou keep them in thy bel­ly ( so Hebr:) Prov: 22.18. when he [Page 53]came to meditate on them and digest them, (so as it hardly is with a hypocrite) for then he would not have spoken so gladly, that the Law was in the midst of his bowels* Psal: [...] 40.9. But on the contrary, rejoycing the heart to think on them, Psal: 19.8: and pleasant in the hand to doe them, Psal: 40.8. I de light to doe thy will O God, yea thy law is within my heart. The waies wherein they lead a man are so easy and pleasant (as I shall hereafter more fully shew) that if once the heart be enlarged, and set at liberty from the chains of corruption, there will be no hinde­rance in the members of the body, but they may runne in them with cherefulnes, Ps: 119.32. I will run the way of thy commandements, when thou shalt enlarge my heart. O for ever blessed be the name of God, that at length he was pleased to make known these his lawes to the Gentiles also. Once indeed he did not deale so with any nation Psal: 147, 18 but the Israelites; the Gentiles knew not the judgments of God, Ps: 147.20. But now all the world (every place in it's time) is all alike in God's account. A sixth thing The Workes of God

6ly, A sixth thing of speciall use to de­light and recreate the hearts of 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 us­ward, Psal: 40.5. (in their preservation and redemption) Ps: 107.21. David bids us declare [Page 54]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; The eterrnal purpose, Eph: 3.4. his wonderfull freenes in the price; his wonderfull wisdome The manifold wise­dome of God. Ep: 3 10. in the con­trivance, and his wonderfull faith­fulnesse, & truth in the performance after so long 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 [...] 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 [Page 55] 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 [Page 56]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 [Page 57]think he shall never be able to keep, because God will not regard 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 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 [Page 58]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 Col: 4.3. utterance for the preaching of the word, and a doore of Act: 14.27.2. saith and 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 without any labour or charge (for the 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 [Page 59]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 Psa. 31.2. eare, & the 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 [Page 61]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 [Page 62]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 is [...] ashrub17.

God is never so busy, that he cannot: nor so angry, that he will not heare the cry of his chil­dren. [...] saith Peter 1 Epist: ch: 3.12. His eares are to, or for, their prayer: as if they were all together for hearing prayer, & for no­thing else; or as if it were his part, or his worke to heare and answer, and concede: as 'tis our [Page 63]part, and duty, and worke, to call, and aske and intreat. Sayes the Prophet Esay, 58.9. Thou shalt call, and the Lord shall answer; as who should say, doe thou doe thy part, and the Lord shall doe his. Nay such is the goodnesse of God, and the freenesse of his goodnesse; that he de­lights in our asking (which one would think might be troublesome to him) as well as in his own granting: therein being farre more affable and kind, then the best and freest givers among men: who are many times willing enough to give, when they are loth to be asked; and like him best, and pitty him most, that askes least. 'Tis not so with God. No, cleane contrary. In the old testament, you shall find the complaint often, that the people did not call upon God. So our Saviour in the new Testament, Joh: 16.24. Hitherto have you asked nothing in my name. as if he took it unkindly, that they would not aske of him: or as if it argued, that they doubt­ed of his love, or his power.

There is no limited time in the court of heaven for hearing petitions. It is not like the court of earthly Princes. For there is a free accesse any day of the week, any houre of the day, or the night, any minute of the houre. As the Lawyer saith of the King, for having his due, Nullum tempus occurrit Regi: so may I say of the godly, for making his praiers and granting his requests, Nullum tempus occurrit fidelibus. [Page 64]No time unseasonable; so the heart be seasoned (with faith) No non terme in God's court of Requests. He keeps continually open house for all commers and goers: and indeed more for commers, then goers. His eyes are alwaies open, to behold our teares: his eares are al­waies open to heare our groanes; his heart al­so and his bowels Where of he has infi­nit ma­ny [...] Isa: 63.15. are alwaies open: and ne­ver shut up so fast, but they will yearn, and turne within him, if our misery be never so little. For as we have not an high priest to pray by that cannot be touched with the feeling of our infirmities: ( Heb: 4.15.) so neither have we a God to pray to, that shall see us in distresse, and heare us call, and cry; and never be mo­ved. And here I call to mind what Origen s Interpreter speakes of a Jewish interpretation upon those words of the King of Moab concerning the Israelites, Num: 22.4. (And Moab said unto the Elders of Midian, now shall this company lick up all that are round about us, as the Oxe licketh up the grasse of the field.) That as the Oxe With his lips & his mouth maketh cleare riddance of the grasse as he goes: so that people fought most of all with their mouth, and their lips, and by the strength of their prayers carried all before them.

Now what a comfort it is, to have God so ready to heare us, in our prayer, and give us an answer; we may guesse a little by the plea­sure [Page 65]we take pleasure in our talking with men. whē they are attentive to what we say, & ready to answer our question For indeed prayer is as it were a talking with God. And if it be not such, it is but equivocally called prayer; as a dead man may be called a man. Because (that which is most commonly the reason why prayer is no communion) it wants that which is the heart & life of prayer; I meane the heart; which is the principle of life, both for naturall and spirituall actions. Such prayer never hath an answer. Or, if you will, he that prayes so, hath no answer: though the thing which he prayed for, be granted. And so there can be no discourse or communion with God in such a prayer. For the Spirit is God's only spokes­man, or Interpreter; by whom he speakes. Now he does never speak to any one by his Spirit, whom he does not move by his Spirit to speak to him; which he does not to the wicked: but to every godly man he doth. And therefore the prayer of a godly man, is as much a dis­course to him, and much more merry, then the best discourse in the world. It is called [...] Job 15.4: a communing with God. For therein they commune with God, and God with them. And they may doe it as privately, as they may with their own heart (discourse with friends you know, the more private it is, the more comfortable; as bread eaten in secret is sweetest.) [Page 66]Thus God is said to have communed with A­braham, when he prayed for saving of Sodom, Gen: 18.33.

Prayer, if it be true, is a discourse that is as pleasant and delightsome to the Godly man, as it is painfull & irksome to the wicked: whe­ther it be used by himselfe, or another. It is like vinegar to a wicked man's teeth, and as smoke to his eyes, to be in sight or hearing of those that pray: or to have the words of a pray­er in his mouth (for that is the most that he hath.) He stands upon thornes as long as he is but in the company of such as are praying: and it is worse to him to be in the house of prayer then in the house of correction. And therefore on the other side (as those things are usually best which wicked men most hate) certainly a godly man cannot but be all as much de­lighted in prayer (or he may, if he be not lesse godly then he should be.)

The joy and happinesse to be had IN pray­er, 'tis not to be told, how great it is, God be­ing thus easy to be spoken to, and to give the soule a meeting. Judge you what joyes are in his heart, whose discourse with God is such as this.

I am unworthy.

But my Sonne is worthy: and I have accepted thee in that my beloved.

But I have committed many sins, since [Page 67]I have believed in that beloved: and how shall I doe to make satisfaction for these sinns?

I have made my Sonne a priest for ever, [...], Heb: 7: 5. [...] Heb 10.14. and whom he saves, he saves (not for a certaine time but) for ever.

Lord I love thee: and I would enjoy thee. But it is impossible thou shouldst endure to be embraced by such an uncleane wretch as I am.

But I will Ezek: 36.28. sprinkle cleane water upon thee, and thou shalt be cleane, and I will sanctify thee 1 Thes: 5.23. throughout.

My Lord, and my God. Now I embrace thee. And my joy is unspeakable. But this hap­pinesse will not last long: and me thinks I have not a full sight of thee.

Doe but have a little patience for a few [...] daies: and thou shalt see 1 Cor 12.13. 1 Thes: 4.17. me as I am face to face, and shalt be with me for * ever.

But, O Lord, I have a root of bitternes within me; and if I am suffered to live any lon­ger here in the flesh, I am afraid, I shall sin a­gainst thee, and so loose thee.

But I that have called thee, am faithfull; 1 Cor: 1.9. 1 Thes: 5.24. 2 Thes: 3.3. and I will not leave thee.

Lord, I know, That I know whom I have believed; that he is faithfull enough, not to leave me; and I am perswaded that he is able to keep that wich I have committed unto him against that 2 Tim 1.12. day. But I shall leave thee; that is my feare.

Feare not that. I have given thee one heart; a a heart of flesh only, for a heart of flesh, and a heart of stone. Jer: 31.18. heart only to love me, and none to leave me. I will make an everlasting Covenant with thee, that I will not turne away from thee to doe thee good: and I will put my feare in thy heart, that thou shalt not depart from Jer: 32.32.4. me. Seing thou hast confirmed the testimony of my Sonne, my Sonne shall also 1 cor: 16.18. confirme thee unto the end.

Let any one judge what there is in prayer to comfort a Believer. 1. There is no such way to remove his doubts. 2. There is no such way to confirme his hopes. 3. There is no such way to exercise and satisfie his graces. Among all the graces, that, whose satisfaction by the en­joyment of it's object, makes most for joy, and content, is Love. Now a Christian's love, whose chief object is God, never enjoyes it's ob ect so intimatly and closely, as it doth in prayer; wherein the embraces are mutuall; & more sen­sibly so, then at any other time, whatsoever. And that is the reason, that he that truly loves God, is so frequently at that work, because therein he can delight himselfe in God, [...] as in Isaih [...] 58 God complaines of some that took delight in approching to him [...] as Job's ex­pression is, who after the expression presently speakes of praying often, Will he delight him­selfe in the Almighty, will he alwaies call upon God? Job 27.10. He does not only take * de­light (or, is * Pleased) in approching to God [Page 69](which a Hypocrite, such a one as Job speakes of, may doe upon formall principalls) but, he delights himselfe or makes himselfe [...] merry in God, and feeds deliciously upon him; takes-pleasure in him, as the mouth doth in pleasant meat, and his Soule delighteth it selfe Isa. 55.1.2. My soule shall be satified as with marrow and fatnes, and my mouth shall praise thee with joyfull lips when I re­member thee upon my bed, Psal: 63. in fatnesse.

So you have seen in part, what mirth and joy godly men have in prayer. But especially in times of trouble and persecution you will find the necessary use of it: which made the Apostle, when he bade the Thessalonians, Rejoyce evermore, immediatly to adde, Pray without ceasing, 1 Thes: 5.16.

Hereunto adde the speedines of God's an­swer to a godly man's prayer. At the begin­ning of thy supplications the commandement came forth; and I am come to shew thee: for thou art [...] greatly beloved, Said the Angel to Daniel, pray­ing for the redemption of the Jewes out of ca­ptivity, Dan: 9.23. David sayes, he did but say, he would confesse his transgression to the Lord, and yet he saith presently, God forgave him the iniquity of his sinne, Psal: 32.5. In the Prophecy of Isaiah, you have a slat promise to this purpose, ch: 65.24. Before they call I will answer; while & they are yet speaking I will heare. Is there no comfort in this? I know that men cannot heare me till I have spoken. But God [Page 70]does not only heare me while I speak, but can answer before I aske. I have been the longer in my discourse of prayer, because I would have you oftner in the use of it. For to tell you tru­ly (and I can say somewhat from my own ex­perience) for a remedy & preservation against melancholy; exercise, and company, and physick is not worth any thing in comparison of it: and I know not any thing in the world, except the frequent reading of the Scriptures, that can come nere it.

8ly. The eighth ground Salvati­on and Safety. Another cause or ground that a godly man hath for which he may be merry, is Sa­lus, both Salvation and Safety; or, his being in a state of Salvation, and Safety. Of Salvation, because Salvation is alread come * to him in this world: and he is sure to come to Salvati­on on in the world to come. Luk: 19.9. Rom: 11.11. And of safety be­cause every man that walketh uprightly, walketh surely, Prov: 3.23. 1. How can he be other­wise then safe, who lives in a city so strongly fortified, as the city whereof he is, is described to be, Rev: 22.11.12, 13. 2. How can he chuse but be safe, who hath no worse guard for his person, then God himselfe hath? (who hath no need of any but for his use) I meane The Angels: who (as poore a lump of clay as he is) will not think it much to beare him up in their armes, rather then he shall dash his foot a­gainst a stone, Psal: 91.12. Nay, lastly, how can [Page 71]he chuse but be safe, who hath no worse guard then God himselfe is, who is the God of Safe­ty, and to whom peculiarly belong the issues from death, Psal: 68.20.

But you will reply, you cannot believe that a godly man can be so safe, and out of harmes way: not only because of necessity he is expo­sed, having nothing but naked innocency to carry about him: but that because of duty he must expose himselfe to danger and violence: giving away his cloak when his coate is gone already: giving the left cheek to him that hath struck him upon the right already: giving the way to every one: and giving all that he hath, rather then give the least offence.

To answer you, what you say, is true in part. And I confesse, a godly man would have but little safety, if he had no more then what is of his own procuring, and if God himselfe did not undertake his protection. But having the pro­tection of God, who will say, he hath not suf­ficient provision for Safety? And then I must tell you also, that I doe not allow him to pre­sume so farre upon the help of God, as not to use any meanes at all of his own. Neither the name of help is proper; neither doth God use to give it, when men doe nothing themselves. Christians are commanded to be doves (Mat: 10, 16:) as if they must not be quarrelsome: but they are withall allowed to be serpents; as [Page 72]if they might be cautelous and wise: not harm­full, but when they cannot chuse; as a snake, they say, is not unlesse you barre up his way to his hole. But you will say, In the Canticles they are compared to a dove only, (as if either they would not fight: or could not well, if they would.) But what then? must they needs be so much in harmes way? what if they be hid in the clefts of the rock? Cant: 2.14. What if God hide them in the secret of his presence from the pride of man? and keep them secret in a pavilion from the strife of tongues? Psal: 31.20. If God himselfe hide a man, 'Ile warrant you, he knowes how to hide him where he shall be safe. And that was it, that David in his trouble chose to fly unto him, rather then any one else, to hide him. Psal: 143.9. (For I fly unto thee to hide me.) As our Saviour said, If the Sonne of God make you free, you shall be free indeed: So may I say to all those that are truly godly, If God hide you, or if God make you safe, (as indeed he does) then are you safe indeed; so safe, that not a haire of your head shall fall to the ground; and so safe that you may be secure. Not secure without care of diligence, to looke to your selves; but only secure without care of diffi­dence (and distrust) not to looke unto God. Christians may not be setled upon their lees; but they may and must be setled upon their faith. Secure they may be, not because they [Page 73]presume of not leaving God, but because they are confident, God will never leave them. So secure, as you may imagine the Israelites were, when they were in the sea. Ps: 78.5. And he led them on safely, so that they feared not. So as Zophar allowes in the book of Job, If iniquity be in thy hand, put it farre away; and let not Wick­ednes dwell in thy tabernacles. For then thou shalt lift up thy face without spot; yea thou shalt be sted­fast and shalt not feare: because thou shalt forget thy misery, and remember it as waters that passe away. And thine age shall be clearer then the moone: thou shalt shine forth, and thou shalt be as the morning. And thou shalt be secure, because there is hope; yea thou shalt digge about thee, and thou shalt take thy rest in safety. Also thou shalt lye down & none shall make thee afraid, Job. 11.14. Upon condition they set the Lord alwaies be­fore them, as David did they may say as David did, Ps: 16.8.9. I have set the Lord alwaies before me; because he is at my right hand, I shall not be moved. Therefore my heart is glad, and my glo­ry rejoyceth, my flesh also shall rest in hope.

But to tell you a little more particularly, what Believers have to shew for their security. 1. They have promises, which are sure mercies. For they were made by one that cannot lye, and strongly tied himselfe with an oath to per­forme what he promised. So that they have [Page 74] [...] strong consolation, Heb: 6.18.20. They have the Spirit (which is Truth it selfe 1 Joh: 5.6.) for the past, witnessing with their spirits, that they are the Sonnes of God, Rom: 8.16: And for the future, an earnest of their inheritance, Eph: 1.14; and a seale of God's own putting, [...]. 2 Cor: 1.21.22. which he will never * de­ny nor resume, 2 Cor: 1.22. 3. They have our Saviour's word, Joh: 10.28.29. And I give unto them eternall life, and they shall never perish, neither shall any man pluck them out of my and. 4. They have our Saviour's prayer to the father, Father I Will also that, Whom thou hast gi­ven me, be with me Where I am, that they may behold my glory, which thou hast given me, Joh: 17.24. And we doubt not that he was heard: nay we know it, Joh: 11.42. 5. Whereas the Arminian objects, that he denies not, but God will stick to them; but the feare is that they shall not stick to him: this objection is an­swered by what God promised long agoe to his people, viz: not only not to depart from them; but put his feare into their hearts, so that they should never depart from him, Jer: 32.40. He that called us will ceratainly re­call us; seeing he cannot repent of his calling; as he is too good to repent of any other Gro­tius and such as he would have all Gospel gifts to be [...]. gift, Rom: Bouum perseverant [...]ae daturum Deum vecatis suis ista vocatio­ne de qua dictum est, sine paenitentia sunt dona dei & vocatio, omni Christiano consitendum est, August. De dono perseverantiae c. 14. 11.29. 6. The very nature and [Page 75]worke of faith is to give Christ to them. Now he that hath Christ (or the Sonne) hath life, Joh: 5, 12. And this life is eternall, viz: because it is in that Sonne (ibid:) and the same life that he hath: only as yet hid with him in God, Col: 3.3.

Having therefore their salvation thus assu­red to them upon good grounds, & being assu­red of their salvation because they build upon those grounds: and having [...] things that accompany salvation, Heb: 6, 9: they can use the words of Paul: 2. Cor: 5, 1. (Not, we think, but) we know, that if our earthly house of this tabernacle be dissolved, We have a buil­ding of God, a house not made with hands, eternall in the heavens. They are as good as in Heaven already, being in Christ, who is there. As Paul saith, And hath raised us up together; and hath made us to sit together in heavenly places in Christ Jesus, Eph: 2.6. It was John's ordinary lan­guage. WE KNOW. Hereby KNOW we that we are in him, 1 Epist: 2.3. We KNOW that when he shall appeare we shall be like him, ch: 3, 2. We KNOW we have passed from death to life, v: 14. We KNOW that we are of God, ch: 5, 19: and vers: 13: that we may KNOW that we have eternall life See also ch: 3.19.24. ch: 4.13. ch: 5.15. Those that would hinder Christians from this comfort usually object that place, Phil: 2.12. Worke out your salvation with feare [Page 76]and trembling. To whom I answer, 'tis true in­deed, though God have hedged us in on every side, and supported us with props of everla­sting love, which are so fastned that they can­not slide, and so strong that they cannot be bro­ken: yet, like the man that stands upon a tow­er environ'd with battlements, so that he can­not fall over, our legs shake, and our joynts tremble, and our hearts quake for feare, when we look down upon the ground from whence we came, and out of which we were made, and consider our own frailty; and look not up to God that upholds us, and his grace and loving kindnesse, with which we are compassed about, as with walls and battlements. A man in such a place, though he be not afraid of failing, yet he will not, nor may not walk so carelesly there, as he would in another place. He may not run and play so in security there, as if he were be­low upon the ground: neither may he leane too much upon the battlements, and pre­sume upon the strength of the work. And such presumption Paul in that place meant to exhort the Philippians against, I meane pre­sumption upon God's love. Methinks a godly man, betwixt his feares, because God with­drawes the light of his countenance: and his confidence, because he is faithfull, and will not suffer him to be tempted above his 1 Cor. 10.13. power (whereof the former is alwaies swallowed up [Page 77]by the latter) is like a child shaken to and fro in the armes of a loving father, and threatned to be throwne off. For though he only offer and but in jest; to doe it, the child being una­ble to helpe it selfe, cannot chuse but cry, and tremble for feare. But yet all this while, he is fast, and sure enough. And whereas when his father lifts him out, he doubts whether he will hold him fast, or let him goe; when he takes him in againe into his bosome, he is confident he will hold him fast. Even so a godly man, when he is in the worst of his feares, does but doubt whether God will leave him or not: but when he is in the best of his hopes, he is confidēt that God will never leave him, nor forsake him.

The same men that urge that place in the Philippians against the certainty of Salvation, urge the same place for the merit of works. And indeed, if I were of their minde in that, I should quickly be of their mind in the other too. For well may we worke in feare & trem­bling, in the worst sence that can be, if we are to fare as we work our selves: & not as he that sheweth mercy, worketh in us and for us. But, the best of it is, by faith we are saved and not by workes; and we expect to be saved so, and no otherwise: and we doubt not of our expec­tation, because the promise was of faith and not of workes, to this end, that the promise might be sure, Rom: 4.16. We feare our own [Page 78]weaknesse as much as they, and more too: and that is it which drives us to prayer to God him­selfe, oftner then it doth them to the Saints: which is a fruit of our not doubting of the strength of God, who is able to keep us from fal­ling [...] Jude 24: and of the truth of God who cannot [...] lye, & hath promised us eternall life be­fore the world [...]. began, Tit: 1.2. And were we not so assured, we had little hopes to be the better for praying: in which we are certaine not to be heard, if we doubt whether we shall or no. I said, the truth of God, because having bound himselfe by promise, his faithfulnesse and truth are ingaged for him, to see it performed: and therefore the Apostle saith, 2 Thes: 3.3, The Lord is faithfull, who shall stablish you and keep you from evill. Though believers may be weak in faith to believe his truth, yet their weake faith, (like the unbeliefe of the Jewes) Rom: 3.3. shall not make the faith of God of none effect. And here I cannot but make a stop and cry out, O the unspeakeable comfort, that doth hence arise, viz: From the faith (or faithfulnesse) of God; whose mercy and truth go so hand in hand. In the Psalmes they are often mentio­ned together. Take what the Psalmist in the 89 Psalme speakes of them, viz: I will sing of the mercies of the Lord for ever, with my mouth will I make knowne thy faithfulnesse to all genera­tions. For I have said, mercy shall be built for e­ver; [Page 79]thy faithfulnesse thou shalt establish in the very heavens. I have made a Covenant with my chosen, I have sworne unto David my servant: Thy seed will I establish for ever, and build up thy throne to all generations, Selah. And the Hea­vens shall praise thy wonders, O Lord, thy faith­fulnesse also in the congregation of the Saints. For who in the heaven can be compared unto the Lord, who among the sonnes of the mighty can be likened unto the Lord? God is greatly to be feared in the Assembly of the Saints, and to be had in reverence of all them that are about him. O Lord God of hosts, who is a strong Lord like unto thee, or thy faithfulnesse round about thee? Let any one judge, whether a godly man be to blame to be confident upon his safety, having such security. What is there that can get tho­row to hurt him, who hath the faithfulnesse of God for his shield to cover him? Ps: 91.4. He shall cover thee with his feathers, and un­der his wings shalt thou trust: his truth shall be thy shield and buckler.

Well then, having for a sure 2 Tim 2.19. foundation, the love of God in his election; (which as it never had any cause to move it, so it will ne­ver have any to remove it) upon this they build their hope, & the gates of hell shall ne­ver prevaile against it, It is a farre better hope, then the chastest matron, that ever was, can have of the continuance of her chastity; (that [Page 80]because she hath beene chaste hitherto, (that I may take notice of the expression u­sed by the Groti­us in 4 Art: consult: Cas: sand: freest man of his tongue, that ever I knew in matters of Religion.) E­ven in those very words which they urge a­gainst us (work out your salvation) by your salvation is meant, that which is your Sal­ready, not that which shall be. ( [...], Sal­vation must be attained here, or it cannot be enjoyed hereafter) only we are to worke it out as a servant is, that hath his wages aforehand. Or God is to take it out in work more or lesse, as he thinks good. Working is a condition re­quired by God, to receive it, wherewith he is contented: and not a sufficient price to buy it, wherewith he can be satisfied. Our working is not so much to obtaine it and get it; as to at­taine to it, or get to it. As if God should say thus, You shall doe me so much worke and I am contented. 'Tis not sufficient; but it shall be e­nough. I will make over to you an inheritance of my kingdome: and since you cannot reach to a price great enough to purchase it; you shall even doe thus: you shall depend upon me, and but only doe a lit­tle worke in consideration, (so the Lawyers say when a farthing is given for that which is worth a 1000 pounds to make a lawfull bar­gaine.) Thus will Christians comfort them­selves, let their discōforrers say what they will. 1. We have for our Counsellour, Isa. 9.6. our Savi­our, [Page 81]who is insted of many; & in the multitude of Counsellours there is safety, saith Solomon, Prov: 11.14. 2ly, We will never believe, that our Saviour will be lesse carefull of a member of his body, then we are of one of ours; which most certainly we will never suf­fer to perish, if we are able to helpe it: and who can deny that our help is laid upon on that is Is: 89.19. mighty to save? 3ly, God keepeth all our bones, Psal: 34.20. (And, the haires of our head are Mat 10.13. numbred) and will he not care what be­comes of our soules? Shall we that are lying Isa: 30.9. Children, be faithfull to put our trust in him; and will not he that is truth it selfe be faithfull to answer our confidence?

If a Believer cannot stand of himselfe, he shall be held up: which is all as good security from falling: nay it is the best, and it is the on­ly security he pretendeth to. [...], saith Paul, Rom: 14.4. Yea he shall be holden up, for God is able to make him stand. So [...], God's establishing the Saints, it is very often mentio­ned in the Epistles, as Rom: 16.25. 1 Thess: 3.13. 2 Epist: 3.3. 1 Pet: 5.10.

I will adde one thing more of great conse­quence to comfort a godly man upon the thought of safety. And that is, that he is pre­served safe not in a way of common provi­dence, as wicked men are (for I should take lit­tle or no comfort in that, because it may be for [Page 82]my hurt.) but out of speciall affection, out of loving kindnesse and truth, Psal. 40.11, and because he hath a favour unto them, Psal: 44.3. Now then you that truely feare God, I will say to you, in the words of Moses to the chil­dren of Israel, Deut: 1.31. You have seen what the Lord your God doth for you: how he doth beare you about as a man would beare his Sonne in his armes &c. And therefore doe not provoke the Lord in this thing, to be afraid, and to doubt whether the Lord will bring you into the land which he hath promi­sed you. Let not your brethren Deut: 1.28. discourage your heart. Rejoyce in the Lord: and againe I say (not any way rejoyce, but) rejoyce in the Lord, viz: that he (and not one that is unable to save; or one that will easily change his mind) is your Saviour and preserver. Rejoyce no more, as the wicked sensually doe, because thou hast milke in thy breasts & marrow in thy bones; or, because thou hast honour in abundance. Talk no more of trusting to thy leggs, or the strength of a horse, or such like things. A horse is counted but a vaine thing for safety, Psal: 33.17: and so may any thing besides God. For shame, you that have the Lord for your God, speake no more of such poore businesses. Behold a safeguard for you worth all, as the Psalmist addes vers: the 18. Behold the eye of the Lord is upon them that feare him, upon them that hope in his mercy.

9. Another cause or ground of a godly man's mirth, may be his having Plenty, Ninth ground Plenty. and all things to his mind; or, prosperity and good successe: And he that is in such a condition you will easily grant may be merry and wise. For successe: 'tis not to be told of what use the bare pretext (and bare it may well be, for I know not any cloake so much worne) I say the bare pretext of Religion and godlinesse is for the compassing of temporall ends: even as much almost as the truth of either useth to be for spirituall. Now if Godlinesse beget such warmth when it is worne outmost, like a cloake: why should it beget lesse, when it is worne inmost next to the skin? Or how is it that a man must needs goe the colder, if he weare it so? (I speak of having truth in the inward parts.) As if nothing might be worne upon godlinesse, but godlinesse might be worne upon any thing. Believe it, the godly man is not so many miles behind the wicked, even in the way of temporall happi­nesse, as the world thinks he is. There is no impossibility, that he who is rich Luk 12.21. [...]. towards God, should be rich towards men too. No, the godly man is rich enough commonly in pos­session, as well as in expectation. He is compre­hensor here also (in many things,) as well as Viator. Godlynesse Is, (not WILL be) great gaine, and quick trading enough; however the merchandize Prov: 3.14. of it be undervalued, and it's [Page 84]trade commonly counted dead, and tedious, and farre about. Godlines is profitable to all 1 Tim. 1.8. things. It hath promises of this life (i. e. of things belonging to this life) and not only promises IN this life, viz: of things belonging to ano­ther. Mention of such kind of promises, you shall meet with often in the Scriptures. As first, in the Law and the Prophets. In Deut: ch: 29.9, you find Moses, when he exhorted the people to obedience, speaking thus, Keep there­fore the words of this Covenant, and doe them, that ye may prosper in all that ye doe. David spake af­ter the same manner, when he gave the same charge to his Sonne, 1 Kings 2.3. And keep the charge of the Lord thy God, to walke in his wayes, to keep his statutes, and his commandements, and his judgments, and his testimonies, as it is written in the law of Moses, that thou maiest prosper in all that thou doest, whithersoever thou turnest thy selfe. And you shall find his Sonne Solomon after him, speaking in the same man­ner to his Sonne, Prov: 3.21. ch: 3.16, 17. ch: 8.19.21. A great many of the Psalmes have some: and some have a great many: and there is one that hath nothing else but such promi­ses. viz: Psal: 1 28. Out of the Prophets I could promise hundreds. But because I feare you will say to all that I shall bring thence, This is nothing to us, these promises were made under the law, to men under the law, and to be fulfilled [Page 85]under the law, and what have we to doe with the Law and the Prophets? I have look't into the Gospel, to see if there be any such thing there: and behold in two of the Evangelists these promises, Blessed are the meek for they shall in­herit the earth, Mat: 5.5. And he said unto them verily I say unto you, there is no man that hath left house or parents, or brethren, or wife or children for the Kingdome of God's sake, who shall not re­cieve manifold more in this present time, & in the world to come life everlasting, Luk. 18.29, 30.

Whether godly men are more rich, & whe­ther more godly men are rich, then there are of the wicked, I know not. This I am sure, godly men have Both spiritu­all and tempo­rall more and better waies for getting riches: I will adde, and more ready waies (though not seeming so) then the wicked have: unles they make hast to be rich by robbe­ry and covetousnes and oppression, as they u­sually doe: and then such hast will breed wast, or blind whelpes, or nothing at all. Usually in these things, the furthest way about is the nearest way home. Besides worse getting, the wicked man is usually worse at keeping, (which is of as great consequencew, hether in wealth or any other thing) The wicked man's wealth is as soone lost as got: melting away like snow (as they say) against the sun. Their good things quickly come, and quickly goe: coming too soone like the untimely birth of a woman, and [Page 86]going too soone like the morning dew. Eeither the vengeance of God, or the justice of men, or their own vices make them suddainly poore. You may wonder if you see them without one wasting vice or other, intemperance or litigi­ousnesse, or prodigality, or gaming: any one of which, is able to set going more in one houre then he hath gotten or can get in an yeare. And if his vice be covetousnesse; a hundred to one, but he hath a sonne that is a prodigall, which comes all to one: or else for his unlaw­full getting, or uncharitable keeping, he hath some calamity or other to deprive him of it. Without question, the godly man, in regard he hath none of those consuming vices; can keep and increase riches, better then they can, if he have them. And if he cannot get them himselfe, why he may not have them by descent (as if his father hath been wicked, as they are, and so might get wealth by their own confes­sion) I see no impossibility at all.

But though I grant their wealth to be lesse in quantity and bulke, or lesse to look to, then the wicked man's: yet we know very well, that many times a little Living in quantity; by the goodnesse of the soyle, or the tenure, or by freedome from ill services, or inconvenien­ces in situation, or the like; is of greater value, then one that is farre greater. Even so is a god­ly man's estate, Psal: 37.16. A little that a [Page 87]righteous man hath, is better then the riches of many wicked. Be it more, be it lesse, he hath it every way good. He hath a good title; no way litigious, from heaven or earth. And he hath a good possession; fast, and sure: he shall be Hebr: [...] It might seeme to signifie, feed upon truth, (i.e. the truth and faithfulnesse of God.) in opposition to feeding upon the winde Hos: 12.1. And upon ashes, Isa: 44.20. But perhaps the substantive is used adverbially, (which is usuall in Hebrew) not for truly, but in the sence that the word is used 2 Chron: 31.12, 15.18. for liberall [...]. verily fed, Psal: 37.3. He is pestered with no inconveniences of trouble, or sor­row, either in getting, or keeping, or using; The blessing of the Lord maketh rich, and he addeth no sor­row with it, Prov: 10.22. or, the blessing of the Lord, So the Hebrew. THAT makes rich, as if that were the one­ly thing that could make riches be without sorrow. If his estate were never so little; and had no other commendation, but this; yet it were enough to make it more worth (which is all one, as if I said it will make it more) then the wicked mans, if it were never so much. For what is it, to have both hands full of wealth (or, indeed how can I have both hands full of wealth, that is enjoy it?) when I have my hands full (as we say) of trouble­some imployment: my head full of trouble­some thoughts, and projects: my heart full of troublesome hopes seares and sorrowes; and every night my Eccles 12. The abun­dance of the wicked will not suffer him to sleep. whole body full of trouble­some tumblings and tossings to and fro till the [Page 88]morning. Better is an handfull with quietnesse, then both the hands full with travell and vexati­on of Spirit, Eccles: 4.6.

Againe how hath he but a little, any more then another, that hath much more then he; who hath as much as enough. For either the o­ther hath too much: and then, I hope, you will not commend his condition, because he hath too much; nor will you discommend the con­dition of the godly man, because he hath not too much. Or else he hath but enough; and then the godly man having but enough too, hath as much as he, let him have never so much. Indeed, no man either can have, or be said to have enough, better then the godly man. For the first, he hath the Lord for his God, who is [...], Rom: 10.12. like [...] Isa: 32.5: and [...] is used like it. rich and bountifull to all that call upon him especially such as call upon him to his mind, as he doth. He alone is able (as Paul said to the Corinthians, 2 Epist: ch: 9.8.) To make all grace abound towards them, that they alwaies having all [...] 2 Cor: 9.8. sufficiency in all things, may abound to every good worke. For the second, he hath so many good qualities, that no quantity shall alter the case with him. Whatsoever the godly man hath, it is much to and for, and compared with himselfe, though it be not so when it is com­pared with that which the other hath: which abateth nothing of the value, or the quantity of it, as to him: and therefore it ought not to [Page 89]be counted the lesse for it. A godly man hath as much as another hath; although that which he hath, be not so much as the other hath. 'Tis the having (which is in the person:) and not the thing, (which is indifferent) that makes the odds. The person qualifies the Mihi res non me re­bussub­mittere conor. estate; and not the estate the person; unlesse it be occasi­onally; no more then combustible matter makes fire to burne. A thing which is other­wise much and good; yet I may not have it so: or it may not be so to me: or while I have the ordering of it. Things are not said to be much or good, so much from their own quantity or quality: as from the quantity or quality of o­ther things, with which they sute or disagree. The same quantity of food is too much for the little child (such a one as every Christian is) which is too little for an old man (such as all unregenerat men are, who have not crucifi­ed the old Adam.) Every one who is sed with food convenient Prov: 30.8. for him, hath much enough. God gives to one man as muh as he knowes to be fitting for him: and to another man as much as he knowes to be fitting for him. I hope, ei­ther of these is as good a man as the other: although one should have never so much lesse then the other. I thinke if any were worse, it should rather be he that hath most given him, because he needeth most, and was not able to live with lesse. He that hath a little meate, if [Page 90]he have but a little stomach: and he that hath a little cloth, if he have but a little body; doubtlesse, are as well provided for, as he that hath much meat, and a great stomach to fill, and he that hath much cloth, and a great body to cloath. If a godly man's estate should be counted little, because ano­ther hath more, or because it is so in compari­son of a greater: then I know not who hath much. For there is none that hath so much; but either he himselfe may have more then he hath, or another have more then he.

Againe, a man is not to be counted rich, for abundance of that which is hurtfull to him; but only of that which is profitable. Now the bles­sings of God (such as all God's gifts are, if they are not abused) are blessings indeed, only to the Godly; to whom curses themselves are blessings. But, the wicked, as their curses are curses indeed: so their very blessings prove curses, and so ma­ny coales of fire upon their heads. Punishments (which are made profitable to the godly:) and outward blessings, (which are made harmlesse to him) come both to the wicked man with a curse in their mouths (so that they have no cause to rejoyce) and a sting in their tailes (so that they are never the better.) There is a sore evill which I have seen under the Sunne, namely riches kept for the owners thereof to their hurt, Eccl: 5.13. It goes with men in regard of tem­porall enjoyments, altogether as God goes with [Page 91]them. If a man have not God for his porti­on: he had as good have no portion at all. For he will have his portion, or something else for his God; and then his condition is bad, be it never so good. But if God be given into the bargaine: be it little, be it much; it will fare with us, as it did with the Israelites, when they gathered Manna; He that gathered much had no­thing over, & he that gathered little had no lack.

Againe, he that hath a little estate, and is not in debt; or hath his debts paid; will live merrier every day of the weeke; and we usu­all count him more rich, then another that is richer then he. Dayly experience shewes, in how deep melancholy men usually are, that are deep in debt. How doe they wish above any thing in the world that they them­selves were out! & how doe they blesse above any condition in the world, the condition of others that are not in their condition! So ma­ny sinns committed, so many debts. And as the godly man is merry, because his creditour is satisfied: and is so farre from being sad for having been in debt; that he rejoyceth so much the more, that he was indeed the servant of sin: so the wicked man being still dead in trespasses and sinnes; as long as sinne and the law lyes at his doore; and his debts are laid to his charge; is as farre from joy, as he is from a truly quiet conscience, and can never be truly merry. A [Page 92]godly man will owe nothing to any man, but what debet debere he ought to owe, what he ought to be still paying and never have paid all, to love him. I here is none in earth therefore that can justly molest him. Neither hath hea­ven any thing at all against him. For he that paid his ransome for him, to redeeme him from hell; hath also paid his debts for him to free him from heaven: having blotted out all his sinnes against God, and blotted out all God's hand-writings and bills against him. The thought hereof must needs make him excee­ding merry, in regard that his condition before was so exceeding sad: it being as great a cause of joy to have been miserable, as it is of sor­row to have been happy.

Now if this be the godly man's condition: though the wicked man should dip his feet in oyle, and wash his steps in butter; though he have heaped up silver as the dust, and gold as the mire of the streets, or though he had never so much; yet I would say of the other even with his lit­tle estate (if it happen so to be) as Gideon said to the Ephraimites, Judg: 8.2. Is not the gleaning of the grapes of Ephraim better then the vintage of Abiezer? But then if this be a godly man's visible estate; what is his invisible estate, think you? (for indeed as Paul saith, 2 Cor: 4.18. We looke not at the things which are seen, but the things which are not seen. For the things which [Page 93]are seen, are temporall, but the things which are not seen are eternall. Certainly, you cannot im­magine, but his invisible estate must needs be great: in regard that though his visible estate be little; or though he have little here that any man can see; yet you may see him beare up his sailes as stifly, and live as cheerefully, as the best. If we see a man live plentifully, and mer­rily; & know of no estate he hath to maintaine it: we conclude either that he hath some pri­vate friend to beare his charges; or that he hath some private estate; or else certainly is assured to have an estate ere long, & therefore is resol­ved to live accordingly. Now, the godly man, besides the estate, which he hath in possession, temporall meanes which every man sees, & spi­rituall meanes (the meanes of grace) which few doe & none can sufficiently prize: and besides the helpe of a most bountifull father to supply him, the comfort whereof none can sufficiently admire; hath another & greater estate in rever­sion which is no lesse then a kingdome. Behold an invisible estate not to be valued or surveyed. An estate of invisible glory, such as eye hath not seen: an estate of unheard of value, such as eare hath not heard: an estate of unconceivable greatnesse for hight, and length, and bredth, and depth, such as it hath not entred into the heart of man to concieve. Behold an estate not subject to taskes, nor taxes: not troubles, [Page 94]nor misfortunes: not the power of the moth or the theife. An estate that lies in a better coun­trey then Canaan, in a better city then Jeru­salem, whose builder and maker is God (and none but he.) Where for his earthly house of this tabernacle, he shall have a building of God, a house not made with hands, but eternall in the Heavens, 2 Cor: 5.1. As long as he hath such an estate in expectation; let him have never so little in possession; I will say to him, as it was said to the Angel of Smyrna, (Rev: 2.9.) I know thy workes, and tribulation, and poverty: but thou art rich. Neither is the time so long till this great estate comes into his hands; that the goodnesse of the thing should be any whit a­bated by the length of the delay: (which usu­ally they have more then others, as I shall hereafter shew) and many times more then they would have themselves.) For who will not serve twice seven yeares, (or, suppose a few more yeares) in hopes: if he have an assurance to obtaine at last, I say not a wife (and yet Ja­cob thought not that too little a guerdon for so many yeares service) but a never-fading Crowne, for the crowne of his hopes. There is but one of his own lives to run out. While that con­tinues, he hath a rent coming in of spirituall blessings, abundantly enough to maintaine him in heart: (in respect whereof I may say in the words of Christ, He hath other meat to [Page 95]eate, then worldly men wot of.) And when this life ends, there is no more fine to be paid, then a little puffe of breath, to give him seizin, and set him in possession for all eternity. And how canst thou be sad, O, my soule? For shame, be not thus disquieted within me. Come, hope still in God: for I will yet praise him, who is the health of my countenance, and my God. Till I can possesse mine inheritance, I will possesse thee with patience & cheer thee up with hope of what thou hast to come, which hope I am confident, if thou art not wanting to thy selfe will make thee mery, if the time be never so sad.

To speak a little more of Hope: (for though it may seem to have been better put among the godly man's conditions: yet because it is a grace that in it's nature hath relation to what the party is to have, and because it is commonly used in the Scripture for it, I think better to speake of it now) Joy is a proper e­effect of hope, (such hope as I Whereof Prov. 10.28. The expectation of the righteous is gladnesse. meane) and therefore saith Paul, Now the God of hope fill you with all joy, and peace in belie­ving, that ye may abound in hope through the power of the Holy Ghost, Rom: 15.13. He that is so happy as to be happy in hope, cannot chuse but be merry in hopes to be happy whatsoever a man [...] Arist: Rhet: l. 1. ch. 11. rejoyceth in, when [Page 96]he enjoyes it, he can hardly chuse but rejoyce, when he remembers or hopes for it. Nay he must not chuse (in this hope) if it be in the nature as it is in the number of precepts what is said in the forequoted Epistle, ch: 12.12. Rejoycing in hope.' 'Tis such a thing this hope, as will make a man not only stand upright with integrity (without which he could not hope for what he hopes for) but hold up his head also with courage and magnanimity under the weight of greatest afflictions. Hope it is the best thing that a godly man hath: as it is the worst thing that a wicked man hath. For what is of most consequence and concern­ment; the godly man alwaies hath of the best, and the wicked man of the worst, as for exam­ple, the heart, hope, and life: concerning which in a wicked man, thus speakes the Sonne of Sy­rach, His heart is ashes and his hope is more vile then earth, and his life is lesse worthy of honour then clay, Wisd: 15.10. To speake more distincty: 1. A godly man's hope can never be false: having faith, which gives a Heb: 11.1. substance to things that are but hoped for, and whose 1 Pet: 1.9. [...]. end is salvation to verifie and con­firme it. 2. 'Tis not such a hope as causes shame, either for being in vaine, or for being vaine and groundlesse, so long as the love of God is so plentifully shed abroad throughout all the heart of that man that hath it. Hope [Page 97]maketh not ashamed, Rom: 5.5. 3. It is not such a hope as causeth paine or anxiety for be­ing uncertaine; as other hopes, doe being tos­sed and distracted with doubts and suspitions, and so causing sorrow rather then joy. For it doth not only produce a calme and serenity of the Spirit (as of the winde; which might make us more careles, & expose our ship to be cast away the sooner, when the storme shall a­rise) but it is an anchor also to hold the heart fast being tied to it by the strong rope of faith; and mored to the rock of ages: (God in Christ) who is our refuge from the storme & the Rock of our hope. 4. 'Tis a lasting hope: breathing, and gasping, as long as we have a­ny breath in our bodies, Nay, then strongest, when we are weakest: being most eager then when it is as it were within reach; as a man that is [...] &c: Phil: 3.14. stretching himselfe out to lay hold of a thing, when he is very neare it. I speake still of a sincere Christian. For if the man be a Christian no deeper then the tongue, (or, if he be but a hypo­crite: for such a one I reckon in the number of the The word for a Hypo­crite is used for a wicked man often in Job, and so [...] for to be wicked, Jer: 23.11; and [...] for, wickednesse, vers. 15 wicked) let him make never so good a shew with a whited wall; his house is built upon the sand, and his hopes stand upon that which will run away [Page 98]under them; so that having no warrant, nor promise, nor any firme ground at all, they are apt to be shaken with every winde, and must needs be momentany, even (as Job sayes) like a puff of breath, Job 11.20. So that verse maywell betrans­lated. As a bro­ken tooth and a foot out of joynt, so is the confidence of the transgressour in a day of trouble, Prov: 25.19. Either his hopes & his happinesse conti­nue but a little while with him; or he with them. Have patience to read what the Sonne of Syrach saith, But the multiplying brood of the ungodly shall not thrive, nor take deep rooting from bastard slips, nor lay any fast foundation. For though they flourish in branches for a time: yet standing not fast, they shall be shaken with the winde; and through the force of windes they shall be rooted out. Wisd: 4.3, 4. For the hope of the ungodly is like dust that is blowne away with the winde; like the thin forth that is driven away with the worme; like as the smoke which is dispersed here and there with a tempest, and passeth away as the remembrance of a guest that tarrieth but a day, ch: 5.14. Some will say perhaps, what doe you talke of an estate in hopes? give us an estate in hand. One bird in hand is worth two in the bush; your joy is but sowne here, the Psalmist himselfe confesseth, Light is sowne for the righteous, and gladnesse for the upright in heart, Psal: 97.11. And (as the saying is) while the grasse is growing the horse may starve. But [Page 99]such men are mistaken every way. For (to use their own comparison) though some grasse be growing, there may be some ready cut; and there may be other food besides grasse. I say, other food: for I will never allow that a godly man is fed with hopes, and nothing else. It is enough for wicked men, So are the paths of all that forget God, and the hypocrites hope shall perish, whose hope shall be cut off, and whose trust shall be a spiders web. He shall leane upon his house but it shall not stand; he shall hold it fast, but it shall not endure, Job 8.13.14.15. Albeit, methinks, I could live very chearefully upon such a hope as a godly man's is, if it were a thousand yeares. The Psalmist did not stick to pronounce for blessed, not only him that hath the God of Jacob for his helpe already, but him whose hope is in the Lord his God, Ps: 96.5. But the comfort is: he that hath this hope, hath a portion also in the Land of the living, I cried unto thee, O Lord, I said thou art my re­fuge, and my portion in the land of the living, Psal: 142.5. The godly man also hath a por­tion in this life, (though not his portion, for it is not all he is to have) as well as the wic­ked: And farre better then his: not only for the goodnesse of the thing, being God him­selfe who is the chiefest good; but for the length of time that he is to have it, not, till he dies, nor till the end of the world, (further [Page 100]then which, to them & their heires for ever, rea­cheth not) but for ever & ever, Ps: 73.26. God is the strength of my heart and portion for ever. Whereas the wicked man hath indeed a porti­on; but it it might be said also, he hath his por­tion; & he is to have no more. From men which are thy hand, O Lord, from men of the world, which have their portion in this life, ps: 17.14. And thus much for the godly man's wealth, that he is rich. I might say as much for Honour (though not for honours) viz: that he is ho­nourable even in the account of the wicked, in their more serious thoughts. His face seemes to shine, so that many times they stand ga­zing and admiring at him.

But in the next place let us speak of his Health, A tenth ground Health. (then which there is no temporall bles­sing of greater concernement for a merry life.) Now I may say of this also, as I did of wealth that whether a godly man have it or not (for I doe not make it necessary for every god­ly man to have every thing that is a cause of mirth) he is fairest for it. He hath those helps himselfe, and practiseth those things, that are good to preserve health, of his own accord, which others are forced to use for the recove­ry of it when it is too late. There is scarcely a virtue or a virtuous action, but hath some virtue more or lesse for the preservation of a [Page 101]man's health. If you consider of it, you will find it to be so: as I say, and if I had leasure e­nough to instance, I could easily make it ap­peare to be so. But leaving the [...] (what may be, or what is like to be in regard of the causes) let us speak a word to the [...], what is, or hath been. I will give any one leave to look abroad in the world, and then tell me, whether he doe not see it so by continuall ex­perience, that not only godly men their health is better; but their life is longer, seldome li­ving out but halfe Psal. 55.23 [...] their dayes, as the wicked doe; unlesse they be taken from the evill to Isa. 57.1. come (as some times they are.) 2. There are many places in Scripture, that assure him of it.

Heare, O my Sonne, and recieve my sayings, and the yeares of thy life shall be many, Prov: 14.20.

For they are life unto those that find them, and health to all their flesh, vers: 22.

What man is he that desireth life; and loveth ma­ny dayes, that he may see good? keep thy tongue from evill, and thy lips from speaking guile. De­part from evill and doe good, seek peace and pursue it, Psal: 34.12, to the 15.

Thou shalt come to thy grave in full age, like as a shock of corne cometh in, in his season, Job 5.26. In full age] Hebrew [...] In which word the Rabbines observe, that according to the signification of the letters as they are used [Page 102]by the Jewes; in numbring, there is contained the number of 60. And they say, it was a cu­stome of the Jewes, when they came to that age to celebrate a feast in token of joy; and that they counted it a heavy judgment of God upon a man, to take him away before. There was a promise made to the children of Israel, And the Lord will take away from thee all sick­nesse, and will put none of the evill diseases of E­gypt (which thou knowest) upon thee, but will lay them upon all them that hate thee, Deut: 7.15. See also c: 25.15. Exod: 9.14 And I am much taken with the testimony of the sonne of Sy­rach, chap: 1.12. The feare of the Lord maketh a merry heart, and giveth joy, and gladnesse, and long life. 3. It hath been observed by some, that in the time of the second temple, when men were worse, in 420 yeares, there had been a succession of no lesse then 300 Priests (they were so short liv'd) whereas in the time of the first Temple, when men were better, in ten yeares lesse space; there had been no more then 18, (because they liv'd so long.) It is repor­ted among the Jewes by the Rabbines, that, the house of Eli, (according to the curse de­nounced against them by the And thou shalt see an ene­mie in my habita­tion, in all the wealth Which God shall give Is­rael, & there shall not be an old man in thyhous for ever man of God, 1 Sam: 2.32,) lived very short lives so long as they continued in their old course of idle­nesse, and neglect of God's law; but that at length, upon advice given them by one of their [Page 103]Doctours, telling them how that was the cause they died so soone; they fell presently to rea­ding and studying the Law, and after that most of them lived to be old men.

4. God hath much use of godly men; and they are but scarce. Precious in the sight of the Lord is the death of his Saints, Psal: 116.15.

5. (Perhaps for the former reason) wicked men have been heretofore made ransoms for God's People, to spare them. So were the E­gyptians for the Israelites, Isa: 43.3, and so may others be for others. They are the Wise­man's words, The wicked shall be a ransome for the righteous: and the transgressour for the up­right, Prov: 21.18.

But yet, some will say, peradventure, that Health and wealth, and such like things are indifferent: and that it goes, for the most part, in matters of this life, as with the wicked, so with the godly: and if there be any odds, the wicked man commonly hath the best. For else (to pay me againe in my own coyne) how came it about, that from Adam to the flood, of the Patriarches, who were good men, there were eleven generations; and of Cain's line, who were bad men, but eight? Ans. Well, I shall not contend with you much in this mat­ter, but shall easily yeeld to what you say, as in this, so in other things of this nature, as for the things themselves. All the difference, or [Page 104]that which makes the matter better or worse, and turnes the scales, riseth from the disposi­tion of him that gives, and him that recieves. 'Tis not so much the thing, Life, that we care for; as the man's contentednesse in the enjoying; and (especially) God's loving kindnesse in the bestowing, which is better then life, Ps: 63.3. These the godly man only hath. With these the shortest life will be long and yet sweet; and without these the longest will be short, and yet tedious.

If a wicked man's life be as long as a godly man's; yet he cannot have so long life. Or (if you will) a wicked man may have so long a life as he but he cannot have it so (i e: as long life.) It will never be a long life to him, though it be never so long; for he will be alwaies long­ing for a longer. Whereas the godly man is not only blessed in, and with the having of the thing; but blessed in the maner of the having; viz: with content and satisfaction; which is a farre greater blessing, and without which nei­ther that nor any other thing can be a blessing. He hath a short life so, as to make it long: and he hath long life so, as to make it long enough; or so as he will be satisfied with it: and no o­ther having of long life, or having of life, can be properly called having it. See it set downe by the Psalmist, Psal: 91.16: for one of the priviledges or peculiar blessings of a godly [Page 105]man, With long life will I satisfie him, and shew him my salvation. You may say of the godly man, let him dye never so soone, as the words are in Wisdome, 4.13. He being made perfect in a short time, fullfilled a long time. Whether he live many yeares, or not; he passeth his time quietly under the blessing of heaven, without toyle and vexation; and his Isa: 65.22. dayes are like the dayes of a tree. But very often also, he en­joyeth in old Isa: 65.22. age the worke of his hands. Let the wicked live long, and (perhaps those pro­mises, There shall be no more therean infant of dayes, nor an old man that hath not filled his daies Isa: 65.20. &c: belong to them as well as others) yet how is his condition the more com­mendable, so long as The sinner being an hundred yeares old shall be accursed, (as it followes in the same place.)

Well, whether the godly man's life be lon­gest or not, I am sure, and you cannot deny, that what I told you is true, viz: that he u­seth the best meanes for it. And then let it go how it will, it will be well enough. For if he have what he useth the meanes for; he hath it with the more joy and content; and if he have it not, he hath it not with the lesse trouble. Methinks, the wicked man should rather feare and suspect what the matter is, then rejoyce, and be glad in it as a blessing, that he hath health or long life, when he takes [Page 106]all the courses to the contrary. It would make a man afraid as of an ill omen, to have a hare leape into his lap, as he sits in his house. 'Ile warrant you, he had rather hunt a whole week in the fields, where they use to be, though he meet with never a walke. To say nothing of the comfort a man takes in the use and suc­cesse of the usuall meanes.

The next ground that godly men have to be merry, The e­leventh ground, the Ea­sinesse of his worke. may be the Easinesse of their worke. I say the worke of godlinesse is easy, and the way of godlinesse easy to find. Wisedome is glorious and never fadeth a way: yea she is easily seen of them that love her, and found of such as seek her. She preserveth them that desire her, in making her selfe first known unto them. Who so seeketh her early shall have no great travell: for he shall find her sitting at his dores, Wisd: 6.12.13.14. The way of godlinesse is said to be [...] Prov: 15.19. i. e. Like the Kings high way, cast up, and made of purpose to be found: without windings and turnings: such as travellers though fooles can hardly erre in, Isa: 35.8. Love, which is one halfe of the profession, is called the Roy­all law (or the King's law) Jam: 2.8, in allu­sion to the King's way (as it is interpreted.) It is the The Syr [...]ack Interpreter translates, The law of God. King of heaven's High way. There is no mystery of godlinesse, as there is of iniquity (in matters of practise.) Every thing is in the [Page 107]light and above boord: clean contrary to the works of wickednesse, which are called the workes of darknesse. Eph: 5.11. Wicked men both walk in the dark to themselves; which must needs be painfull, especially when the way is neither right nor plaine: and they en­deavour to walke in the dark to others, wich must needs be very troublesome, and full of difficulty. 'Tis not to be told, what trou­ble a wicked man hath, before, and in, and af­ter the doing of his work, to con­ceale Ps: 26.4. The word [...] is rendred by the Sept: [...] transgressours, I think it is a word in Niphal of the signification of Hith­pael which is usuall as Ezra 9.1. ch: 10.11. it. Whereas the godly man doth his businesse with secu­rity and delight, and cares not who sees him. The very names of wickednesse betray the nature of it [...] & [...] and [...], which expresseth it's labour It is called [...] a way of griefe, but that is perhaps for it's griev­ousnesse to God. in acting: [...], which expresseth it's anxi­ous thoughts in contriving; and [...] which expresses it's unquiet­nesse and tossings of mind in lu­sting and desiring: so that a wicked man may well be compared to a troubled sea, Isa: 57.20. There are many other like words, if I could call them to mind.

The godly man's work is easy, for many rea­sons. 1. Because it is but little. A godly man hath little or nothing to doe, more then to sit down, and be quiet: neither troubling others [Page 108](a thing which cuts out a great deale of work, and takes up a great deale of time with the men of the world) nor being troubled him­selfe, for any thing. For how should he be troubled, or have any care upon his own head, who hath cast all his burden upon the Lord, Ps: 55.22, The Lord who careth for him, 1 Pet: 5.7. Being not of this world ( as Christ was not of this world) but chosen out, and called a­way to another; whether he that called him is gone before; He lookes, after nothing here more then needs must. Like a merchant, or a traveller, that is not yet come to the place where his trading or his businesse lyes; if he happen to meet with any good things en passent (as they say) in his way, or by the by, such as he may take without any trouble to his mind, or offence to his conscience; or hindrance to his journey; He will blesse God for his goodnesse in giving more then he deserved; and blesse himselfe for his unexpect­ed hapinesse, in having more then he looked for, and that is all. He will take what comes with thankfulnesse, and adde it to the rest. But still he will be sure, these smaller commo­dities, if they be not furtherance, they shall be no let or stop to his intention for the greater If riches increase, so 'tis: he will receive them thankfully, and use them soberly: but he will follow David's advice, he will not set his heart [Page 109]upon them, Ps: 62.10. What does he does he in such a careles manner; as if he cared not, whe­ther he did it or no. He will use this world, & the things of this world with his mind bent up­on better, or as 1 Cor: 7.31. [...], vulgar translation is tanquam non utan­tur. Beza also likes it as if it were ment, over head and eares in the use of the world. if he used them not. Be it wealth or pleasure, or any other thing the world affords; a little of it serves his turne, scarce so much many times as to satisfie nature, (for grace is contented with lesse) but only enough to stay his stomack till the wedding dinner, when he shall have better cheere, and sit [...] Mat: 8.11 (as at meales La­zarus is said to sit in A­braham's bosome to shew how he was beloved and exalted from contempt; and John leaned upon Christ's bosome. Joh: 15.23. down with Abra­ham Isaack and Jacob in the king­dome of Heaven. And who is there that would not be willing only, but glad to be stinted a little now for a day or two, and to be kept to a diet there for a while where there is such dangerous food; so he may sit at a full table hereafter in another place for all eternity. A godly man can have but little to doe, because he hath but little to provide. Whatsoever any man cares to pro­vide for, is more or lesse accordg to his appe­tite, or his lust, or his desire; and his desire ac­cording to his want (seeming, or reall.) A god­ly man's desire, and his want of the things of the world being but little, he must needs have [Page 110]but little provision to make, and consequent­ly but little worke to doe, and lesse trouble to suffer in the doing. He must not, and cannot, and will not take any care for many things: or much care for any thing. The truth is, it would spoile him if he should: neither may he dare to doe it, any more then little and weake stomachs may venture upon much meate, and such as is hard to be disgested. A little meat will serve to sustaine a little body, and a little care will serve to provide for a lit­tle meat. To eate much is hurtfull: and to care for much, needlesse, and troublesome. But a little too much meat not agreeing with a man's constitution (as earthly things cannot with a heavenly temper) is enough to disor­der him. And so is a little worldly imploy­ment to a Christian mind. And therefore fea­ring a distemper, a godly man will take little or nothing of earthly food; and yet will live well enough: because he can make it up with other food; as that man can forbeare to come to or­dinary meales with others, who can have meat when he will in private by himselfe, and that which is better. So is the godly man: whose bread eaten in secret is sweeter then the world can imagine. For God himselfe who hath borns him from the belly, and fed him from the wombe, Isa: 46.3, feedes him continually with Manna from heaven, and gives him meat to eat which [Page 111]others know not of. Tell not him of the cu­stome of the men of this world; as if he lived as they doe, and followed their fashion, which is the fashion of this world which passeth away. 1 Cor 7.3. Talke not to him of this world, nor of the fashion of it. For he lives altogether after a­nother fashion: not by sight, 2 Cor: 5.7. but by faith, and hope, and patience, and love, and the word of God, and such things as these are; and fits himselfe for the fashion of heaven, whether he is go­ing, where it is not long ere he shall be, where he thinks it long till he be, and where he hath a long time to continue when he comes thi­ther. The Christians manner of life, is and must be such, as becomes one that does not, and must not set up his resting place here. If he be in the body, he will reside there as little as he can. He will endeavour as much as he can, [...] 2 Cor: 5.8. to be absent from the body, and so care for things for the body, as if he cared not. Men use not to bestow paines and cost, for adorning of a house, or husbanding a living which they are to leave to morrow. Being bound for an other place, the things he is to get here (unles it be such as are for that other place, in getting whereof he finds more joy, then trouble) cannot be many. 'Tis but a little there is necessity for; and a godly man will take of every thing so little as necessity requires, and of nothing so much as [Page 112]satietie or pleasure desires. And therefore his labour cannot be much, and his work can ne­ver be more then he can doe with ease, and have done with joy and content. He hath no high look, [...] to see more then is fitting, to tempt him: neither hath he a wide heart, Ps: 1.5. to desire more then can be had with ease. He hath none of the Gluttonous, or the Ambitious, or the Proud man's anxious cares for the morrow, and the things thereof. He is never distracted (as they are) with varieties of thoughts, of varieties of meates, drinks, cloathes, plea­sures, preferments; which sort he shall chuse, how his meat shall be dressed, and how it shall be sawced; after what fashion his cloathes shall be made; what place or preferment is the best or the greatest, or most for his advantage, and how it may be compassed. To say nothing of the vexations, that are wont to follow for such men, if things goe not to their minds. The poore mind is sure to have the worst of it. For that must be vexed now, for being displeased before; and one discontent begets another. The godly man is alwaies indifferent in such matters. If he have nothing; he is contented, and patient. If he have a little, he is conten­ted, and thankfull: nay he is as glad and as mer­ry, as a man that finds a treasure, or hath got-somewhat beyond his desert and expectation. And if that little should be never so much, yet [Page 113]will he himselfe be the same still; only more bountifull, and perhaps a little more merry; and this is all the change you shall find in him. On the contrary, for the wicked man, whose mind is bent after these things with eagernesse and affection; consider what a deale of hard service and toyle; what sleeplesse, restlesse, endlesse cares, his lusts, and passions, and vices, like so many peevish and never-to-be-pleased task­masters continually put him upon: every one commanding and domineering over him, ma­ny times all together, and sometimes for contra­ry designes, and most times for such as cannot be followed without difficulty, and paine, and danger of the losse of his body. (if I should say the soule, he would weigh but little of that, being a thing, which he himselfe sees not, nor any body else; and so, out of sight, out of mind, and regard) If there were no such contrariety in the objects, (to say nothing of the contrari­ety also in the desires themselves, worse then a civill warre in a Kingdome) the quantity and the greatnesse of the number were enough to overloade him; and the quality, and the vari­ety of the sorts sufficient to distract him. While the godly man (or the spirituall [...]. 1 Cor: 2.15. man) hath but one single spirit to please: he, living a sensuall life, hath as many masters to please, as he hath senses, or acts of those senses, or objects of those acts. The most temperate rationall [Page 114]worldling (and such a one it may be soonest; for he is for others too; whereas the intempe­rate bruitish sot is for none but himselfe) how is he (to use the words of the Apostle, 2 Tim: 2.4) Intangled with the afaires of this life? What a deale of cumbersome imployments hath he? How many perplexities to find, and untangle? How many doubts to study to cleare? How ma­ny wayes, and meanes, to examine, and essay; dangers and inconveniences, to enquire into, and avoyd? How many circumstances, con­ditions, events, persons, times, and places, to trouble his head with? so that he is quite wea­ried, and tired with multitude of counsells Isa: 47.13. to dispatch his businesses. O the exceeding, mon­strous, headlesse, endlesse colluvies; and the nu­merous, tumultuary army of disordered and confused thoughts, and plots, and counsels, that continually throngs and crouds in the lit­tle roome of the heart of a carnall man! I dare say, he hath no less then a thousand to one with the godly man. For the godly man having but little to doe, cannot have much to think, or to speak: and that little which he doth, is (cleane contrary to what alwaies is to be seen in the actions of wicked men) not on­ly not accompained with sollicitude in, but not attended, and dog'd with biting vexations, and sorrowes, and repentings, after the doing. Me­thinks, I would faine in large a little upon this [Page 115]point: and therefore I desire your patience to consider a little longer with me, whether godly man have not by much lesse to doe then the wicked, besides what hath been alrea­dy said, for these ensuing reasons.

1. Because both they and their vertues, are like men within a castle, or those that have the defensive part: whose businesse and care relates but to a little, and to a few objects, for the pre­servation of themselves (that is almost all that they care for; and if they take any care about others, 'tis in relation to their own duty, and with an eye to their own recompence of re­ward,) whereas wicked men and their vices, are rather like the besiegers, or those that are without the castle, whose maine businesse it is to offend: which makes them have a great deale more to doe, inasmuch as every offen­sive party hath necessarily both parts to act.

2. Because vertue (or a good action; or the vertue & goodnes of actions) is like the mark in a But; simple, and single, and but in one place: whereas vice (or a bad action, or the badnes and pravity of actions) may be either here or there; nay is here, and there, & every where, except in the middle, When there is shooting at a common marke; suppose one man able and willing to hit the marke every time; and sup­pose another neglectfull of the mark, and de­sirous rather to shew his skill in shooting to [Page 116]any other place besides the mark, sometime, to one and sometimes to another; and tell me who hath most to doe, or whose worke is har­dest; he that hath but one place to hit, though he have many to avoid; or he that hath many places to hit, and so many times as many more to avoid, as he hath places to strike. God appoints but one way. The wicked man Jer: 3.13. dispers­eth his wayes, and by that meanes encreaseth his trouble. How often do we see the most cunning wicked men weary themselves in the mutitude of their wayes, Isa: 57.10. To instance in one vertue, veracity. What an easy thing it is to speak every man the truth to his neighbour. We need not take much paine in apparelling Truth, or putting over many cloathes about her. For though she may be modest, she is bold, and loves to goe naked. No need of a guard of many words to attend her, nor of colours of gaudy expressions to make her take the better. No need of adorning her with devices of Rhe­torick, to make her beautifull; for she is natu­rally so: nor of arming her with artifices of arguments, to make her strong; for she is strong enough of her selfe, stronger then women or wine, Darius being judge in the Apocryphall history, 1 Esdr: 4.14. With Leasing (or, fals­hood) it is cleane otherwise. For it must be as well clad and adorned by him that useth it, as it is naked, and deformed of it selfe. He that [Page 117] bends his Jer. 9.3 tongue like a bow to tell a lye; with how much anxiety, care, study, feare, doubt, compunction, and sence of guilt, doth he elaborate his story! And when he thinks he hath made all sure, and stopped every gap; and does not only not know of any that knowes; but knowes, that no man knowes how to find him: yet neverthelesse he hath palenesse in his face, and faintnes in his heart: his tongue faulters, his lips, hands, and leggs tremble, and the sound of a shaken leafe will chase him. Although the feare of God be not in him, to keep him from sinning; yet the [...] Gen: 35.5. terrour of God will be upon him, to affright him in it. This sollicitude in the contrivance of lying (whether by words or actions) is as great as in any wickednesse whatsoever. And there­fore, well might the Prophet complaine of the Jewes at once, that they taught their tongues to speake lyes, & wearyed themselves to commit ini­quity, Jer: 9.5.

A second reason of the easinesse (and plea­santnesse) of a godly life, you may gather, if you consider how there is no trouble after, nor (when once a man hath been used to it) in forbearing to doe evill: as for example, in forbearing to eate or drink too much, or in any other act of temperance; or indeed in any act of any other vertue that attends godlinesse. Nay rather, on the contrary, what lightnesse [Page 118]and alacrity in the mind; as well as ease and lightnesse in the body! whereas on the contra­ry (for example) intemperate men, when the short winded pleasure of tast, which the lon­gest winded draught can afford, is past; (to say nothing of the nauseating and paine of the stomach sometimes for the present) they have not done that which they will no more hear of; but they are almost certaine to meet with pain, and sicknesse, and sorrow; and if not a recko­ning more then they can well pay now (which is often enough) yet without question a most difficult account to be made (O this word! they must needs be sad to heare it named) Heareafter.

Godly actions are like the workes of nature, See next rea­son. which are with pleasure. Wickednesse a man may be weary with. Nay he will be certainly so one time or other. Take the confession of the wicked themselves, We have wearied our selves in the way of wickednes and destruction, & we have gone through dangerous waies: but we have not known the way of the Lord, Wis: 5.7. Infinite deale more might here be spoken of the trou­bles, and difficulties, and sorrowes of the works of wickednesse, especially by instancing in the practises of severall vices, as thieving, adultery, drunkenesse, pride, envy, and the rest: but I should make my volume swell too high.

3. The workes of godlinesse are most easy, [Page 119]because most agreable to nature. Reasonable, and spirituall service (such as that is) is fittest for reasonable soules, and spirits. On the contrary, vices, and the workes of wickednesse, the grea­test part of them, are, for the greatest part, but sensuall, carnall and materiall; fitting on­ly the body, to which we should be loath to give the name of nature. Rather let nature be the better part (which is enough to serve for de­nomination) the Soule. We never live truly according to nature, till our lives are suitable to this part. And therefore (besides the disho­nour we doe to him that made us) we doe highly undervalue our selves, and our discent, when we live wickedly; in regard that be­ing borne gentlemen (as I may say) we live like beggers: being of a noble, heavenly, and di­vine extract, we are notwithstanding base, and earthly, and (like so many Sons of the earth,) fighters against heaven. Certainly if we doe so; if we live according [...], Rom: 8.13. to the flesh only; we are (which we should be loath to be) enemies to our selves, and very unnaturall man: for our soules are our nature; and vertue, and godly­nesse, best befit our soules. Vice would seem as much against nature, as it is; and would goe against the graine, if it were not for our de­fault. And it is an argument, that, as we are, we are not our selves: but that we have lost our selves, and our natures: and that all those in­clinations [Page 120]of our soules, which should be in us, are not in us; because we can entertaine that which is our enemy, and suffer it to dwell with us, and in us, with approbation, and wel­come; as if it were our friend. Certainly if the stomack were cleane, such unwholsome food would never be well liked; and where the sto­mack is not cleane, let no food be discommen­ded for being disliked. The fault is in none but the man, if the workes of piety be painfull. No imployment ought to be called painfull, because it is so to a man that is not well.

5. The workes of Godlinesse are easy, because the vertues and graces that accompany it pro­duce much ease and quiet, and content. For what a deale of ease hath patience, and forbea­rance, in comparison of impatience, and rage! contempt of the world, in comparison of world­ly-mindednesse! continence, and temperance, and contentednesse, in comparison of the trou­blesome, importunate, and unsatisfied qualities of lust, and gluttony, and ambition! The Gra­ces of God, how much trouble doe they ease us of! helping us forward in good things, and restraining us from evill things: either ma­king us, out of conscience, not to grieve at all for losses and crosses; or, out of providence, to grieve for a little while for sinne, that we may not grieve for ever.

6. It may be proved by scripture. 1. By [Page 121]the testimony of Christ himselfe, Mat: 11.30. My yoke is easy, and my burden is light. 2. By the testimony of the disciple whome he loved, 1 Joh: 5., His commandements are not grievous. God's wayes are not rough with hills, and stones and rocks, such as might make them uneasy to goe in; but only so rough as not to be slippery, as the other wayes are. Only a lit­tle rough-casted (as I may say) with sand, as the fighting places were wont to be; so whereby they are the lesse dangerous to walke in, and much the more fit for souldiers and fighting men (or men continually fighting) such as Christians are. Whosoever thou art therefore, that art taking a journey for the hea­venly Canaan; be not dismaied to thinke that it will be troublesome. When thou goest thy steps shall not be streightned, and when thou runnest thou shalt not stumble, Prov: 4.12.

But yet after all this, I know many will be ready to say, that I speak against mine own knowledge, and the opinion of every man else, viz: that Christianity is no idle religion; but painfull and laborious: promising much ease, but enjoying but little; regarding little the pre­sent, but differing all to the future. Answ: Well, suppose I doe grant you, that it is labo­rious (as the waies and meanes to all excellent things are: for difficilia quae pulchra the fairest apples are at the top of the tree, and they will [Page 122]not drop into a man's mouth, nor fall into his hands) it is not by and by grievous, and wea­risome, & voide of all pleasure. No, Christians may, and many men of necessity doe eate their bread in the sweat of their face. But, yet ne­verthelesse, they may eate it with abundance of pleasure and content. 'Tis the bread of idle­nesse (as Solomon calls it Prov: 31.27.) not the bread of labour and paines (unlesse it be the bread of wickednesse and wrongs) that is the bread of sorrowes. The worke of husbandry is laborious: but it is easy to learne and pleasant to practise, & affording a great deale of health and delight. The earth is dig'd with paine; but with pleasure too; for it yeelds a smell wholsome to the digger in the digging (be­sides that, a treasure may be found; and abun­dance of fruit is to come.)

Againe there can be no greater torment, or cause of sadnesse, to one that hath any life in him, then to want imployment: and therefore to be laborious, cannot make godlinesse a cause of sadnesse. Rather then men will be thus sad, we se it to be their common practise, to practise vitious courses, to keep themselves do­ing: to put themselves to any trouble, and to do any thing, rather then to sit idle, & be melan­choly. Labour as hard thoughts as the slug­gard hath of it, is the best pleasure & recreation to an industrious man: and the delight he takes [Page 123]in worke, is many times more then that which he hath in profit. An industrious man will be sorry when his worke is nere an end; and when he hath nothing to doe, he knowes not what to doe. He sits, as if he were without life or soule, and knowes not how to dispose of himselfe: and if sorrow or vexation ever assault him, then is the time. An industrious man can be more merry in plowing, and sowing, with expectation; then another shall be at the end of harvest, with possession. There is more mirth, and joy, even in the labour of a righteous man that tendeth to life; then there can be in the re­venue of the wicked, that tendeth to sinne, Prov: 10.16. Laborious things alwaies make them­selves pleasant with Hope of profit, more or lesse ( [...] Prov: 14.23.) Things wherein there is no labour, seldome bring any profit afterward.

Though the godly man's labour be more, and his work be harder then the wicked man's; yet is it to him but so much delight and recre­ation, if there were no other reason, for this alone, that though his candle goe not out in the night; though he take paines to sow his seed in the morning, and in the evening withold Eccles 11.6. not his hand; though he be kept never so hard to it: yet he hath continually standing by him this cordiall of comfort to cheer him, that he doth not plow the sea, nor sow the winde, nor spend his [Page 124]money for that which is not bread, and his labour for that which satisfieth not; but that having plowed in fruitfull ground, and sowne preti­ous seed, he shall returne from the field of this world, into the garner of the world to come with joy, and bring his sheaves Psal: 126.6. with him.

Nay, suppose I should grant that Godlinesse is not only laborious, but difficult: yet it will be only to such, or such. It is not so of it selfe; but made so by him, to whom it is so. It is not so for any excesse of painfulnesse in the things to be done; but for defect of painful­nesse (or willingnesse, or something else) in the person that undertakes it. For either he is a sluggard, one that is alwaies calling for a lit­tle more sleep, a little Prov: 6.10. more slumber, one that will not plow, because it is cold, Prov: 20.4: nor goe out of doores because it raines. To such a one it is difficulty, & paine enough, to pluck his hand out Prov: 19.24. of his bosome: and therefore I need not trouble my selfe to study for arguments, why he may not be credited, when he com­plaines of the difficulty of his work. Or, (2ly,) he is a young beginner in this way, newly entred, & not yet accustom'd to go in the yoak of Christ. For one that hath been long in an­other way, & wedded wholly to that, will not easily be brought to change his old mumsimus (as they say) for a new sumpsimus; being con­fident that the old is best, because he knowes [Page 125]not the goodnesse of the new. And such a one, if he complaine; I need no other argu­ment to disswade you from believing him, then his own ignorance. Or, (3ly,) such a one, as hath indeed been formerly accustomed to the yoake of Christ; but now, by reason of desue­tude, is grown stiff in the neck, and become a beginnner againe. And such a one (if he did not but only act the Christian, as a Hypocrite; and were not of a contrary mind to what he seemed to be) I shall need no other argument to disswade you from believing him, then his own knowledge. For I dare referre you to his own confession, and what hee can tell you himselfe, he once found by experience, and perhaps now desires to find againe with a great deale of sorrow and repentance. Who­soever thou art therefore, when thou doest a­ny good work, or duty; if thou sindest it to be grievous, and painfull: doe not by and by (as the manner of most men is) look round about thee for the cause, and complaine of the hardnesse of the work, or the master: but ra­ther first suspect thy selfe, and examine the matter well within thee; and 'tis a thousand to one, that thou wilt need to goe further abroad. If the rule, & the work which thou doest, do not agree, do not therefore make the rule bad, but the worke better. Never wish to have the rule change. I dare warrant thee, change but thy [Page 126]selfe; and there will need no more to mend the matter. Be more a new creature: be more chan­ged in thy mind; rectifie thy crooked will; pare off thy redundnat lusts; & cut away the knot­ty pieces of thy refractory spirit; and all will be well, and thou wilt say as I doe. Doubt­lesse, if thou woudst but consider the matter well, and deale ingenuously; thou must needs confesse, that thou did'st not find godlynesse difficult, but godlynesse found thee untoward. The exercises of it, are like many of those that are wont to be imposed upon School-boyes: hard to be performed by none, but such as are hard to be brought to performe them. The yoke that was easy so long agoe when Christ said it; cannot be grown narrower with wea­ring. (it might have grown lesse indeed, and so better to be worne) Rather, thou art grown fatter with idlenesse: or thy neck is growne big­ger, and stiffer, with pride. The burden would not be so heavy to the first undertakers; but that shrinking their shoulders before they feel it, and not only not giving their mind to it, but bending their minds against it, they make it to be so themselves. For the workes of godlinesse, are like the words of wisdome; all plaine to him that understandeth, and right to them that finde So neere is ae man that is will­ing to bea wise man, to a wise man: that So­lomon many times calls the lover of wisdome by the same name. knowledge. Prov: 8.9. There are to this purpose some words of the Septua­gint, Prov. 2.20. (for which there are none ex­tant [Page 127]in the Hebr:) If they had gone in good waies, they had found the waies of righteousnesse smooth. He that hath gone in such a way but for some time; or gone in it against his will, as if he went to hanging; there is no reason, that his judg­ment should be taken concerning it.

I know, that not withstanding all this, thou wilt say still, the master thou art to serve, is to austere. He taketh up that which he laid not down, and reapeth that which he did not sowe, as it is Luk. 19.21. He bids a lame man goe, and yet keeps his staffe away from him. He bids me come out of the pit, but will not give me his hand; and yet he knowes, I can never be able to get up with­out it. His commands are many; and he is nice in the performance of every one of them. He is not like other masters; who are satisfied if their worke be well done, not examining my thoughts: but he searcheth my heart, and my reines, and my inmost thoughts before I can think them. He requires such obedience; as I have no ability to performe: so that I must needs be disobedient and sinne; and yet, The soule that sinneth shall dye. This is thy usuall complaint. And indeed, I confesse, it is a hard case to be servant to such a master, as thou describest. Whom thou must thank most, that thou art in such a case, I know not. This I know, that thou art bound to thank thy God, whom thou so much blamest, that there is also a way made to to come out of it. He [Page 128]who was not the servant Heb: 3.5. only, He is called a Servant Zach: 3.8. but the ever­lasting Mich. 5.2. son of the same master; freely & over and above what he was bound to doe, took up­on him the forme of a servant, Phil. 2.7. did as hard ser­vice as ever servant did, pacifiedthy master for the past, & made him mercifull for the future, and fulfilled all righteousnesse in thy behalfe. I grant, there had been no remedy, but the soule that sinnes must surely dye, had not he dyed who never sinned. And why he should dye, when he did not sinne; unlesse it were to redeeme and save thee that diddest sinne (as the inno­cent beast did the sinner, in the time of the Law) I cannot tell.

Well, thus it is. what was to be done by any one, he hath done; and what was to be suffered by us (unlesse it be some few [...] Col: 1.24.) he hath suffered himselfe. All thy work is but to believe that he hath done so much; and to trust that he will doe more; and to live accordingly as well as thou canst.

But let me be plainer with thee. Perhaps thou that makest these complaints, never trod'st one foot in the pathes of God's commande­ments (and I much feare that thou art such a one) For shame, doe not talke of the difficulty of the work which thou art to doe, before thou knowest what it is. The tryall of worke is only in practise. First make tryall, and tast, and see how gratious the Lord is: and then tell me after­ward, [Page 129]what thou thinkest. Suppose there be some things (as I doe not deny but there be) that are irksome and painfull to thy body. Be not dismaid. Thy body will scarce be sensible of the paine; for the joy which thy soule takes both in doing the worke (if thou doest it in the best manner; as there be many that doe) and in the hopes of having more hereafter, when it receives the wages. If I would, I could give thee an hundred cordialls; every one of which, if thou wouldest take it, should be strong e­nough to keep the from fainting at thy worke, under any of thy discouragements. But for the present, I will prescribe but two meditations.

1 Meditate upon the immensity of the wages, which God will give his servants at the last day: and the unspeakable astonishing disproporti­on, those wages bare to the worke which they doe for it. O the wonderfull lenity and boun­ty of God towards them! For much ill done, they have a little temporall chastisement: and for a little well doing aninfinite lasting reward. This disproportion (for I know not what pro­portion to call it) I say not, 'tis a hundred fold (which our Saviour said, they should have in this life, Math: 19.29.) but infinitly more then an hundred times a hundred. Now what man can for shame say, he hath hard service; when for a pennyworth of work, perhaps badly done; his master, out of love he beares him, or upon [Page 130]his sons entreaty, or because he endeavoured only to give him content, shall give him an e­state great enough to maintaine him as long as he lives. Much more then should it be a shame, but to think it hard service; when for a little done in all, so as it is; and nothing at all, so as it should be; my master notwithstanding, as if I had done whatsoever was my duty to doe, or as if I had been righteous, shall give me such a crowne of righteousnesse (1 Tim: 4.8,) as is a crown of life, Rev: 2.10: such a crown of life, as is a crown of glory, 1 Pet: 5, 4: and such a crowne of glory, as is everlasting; an inheritance incorru­ptable, undefiled and that fadeth not away, 1 Pet: 1.4. Doubtlesse, all godly men have a great deale of comfort, and joy, even in their acti­ons; to think of their end, and the reward, and profit wherewith they are crowned. And in­deed their condition would be as comfortlesse, if they had not such thoughts: as it would be miserable, if they had no reward. The wicked cannot take comfort in their actions, if it were for nothing but this; that though they doe not know, that they cannot profit; yet they doe not know, that they can or will. The know­ledg of this, and the thought thereof, is of great concernment to cause a man cheerfulnesse in working. For what should one labour for the wind? yet so the wicked doe: which will be their complaint one day against themselves, a­mong other things, What hath pride profited us, [Page 131]or what profit hath the pomp of riches brought us? Wisd: 5.8.

The second Meditation is upon the greatnes and goodnesse of thy company. Most men will be merry in good company, if ever they will be merry: and most men will say, The more, the merrier. A bruit creature, though his work be hard, will goe on cheerfully with company; and will keep up with the rest, though he break his heart. To cheer-up thy spirit therefore, in thy march to heaven; be ever and anon think­ing upon the armies of Saints, that are gone be­fore thee the same way. But especially, I would have thee think upon him who is Captaine of the company, him I meane who is himselfe the way it selfe and the life, Joh: 14.16. The Shepheard of our soules, 1 Pet: 2.25. The Apo­stle and high-priest of our profession, Heb. 3.1. and the captaine of our salvation, ch: 2.10. Looking unto Jesus the authour and finisher of our faith, who for the joy that was set before him, en­dured the Crosse, despised the shame, and is set down at the right hand of the throne of God, Heb: 12.2. Let it not seem hard and tedious to thee, but to follow so farre as to the Cross; since it seemed not so to him, to goe first to be cruci­fied on it. A dog will follow his master thorow thick and thin; whether he call him or not, and though he knowes not whither he goes, or what it is for. And cannot I, who [Page 132]know the way that I goe, and the end of the journey, and what I shall have when I come thither; cannot I take a little paines, for a lit­tle time, for a great reward, to follow my Sa­viour when he calls me.

But perhaps after all this, thou wilt yet a­gaine object. I question the goodnesse of the ware, if it be so cheap as you make it. This newes is too good to be true. You told us before, dif­ficilia quae pulchra. Godlinesse cannot be so good, as others say it is; and so easy too, as you make it. The best things (every one knowes) are hardest to be got, farre fetch't, and dearely bought To this I answer, that what I said first, and what you said last, is both true: and in that sense which you speak of, I will yeeld that god­linesse is difficult, viz: because of difficulty in attaining to it: which difficulty, according to you, cannot be in the thing, (neither this not any other excellent thing,) because it is only before we have attained to it. Now I con­fesse, we cannot so easily be willing to under­goe difficulty, to attaine that which we must enjoy and use with difficulty too: for we could never love it so well. But that godlines is thus difficult; that it is painfull, and toylesome, and uncomfortable in it's exercises; so as a man can­not live one merry day, as long as he hath it; but that teares must be his meat day and night; and his eyes must still be consumed with griefe, [Page 133]and the apple thereof never be suffered to cease, I doe utterly deny. Nay the more difficulty there is in getting up the hill (I meane of Con­viction of sinne, humiliation, and repentance) the greater pleasure doe we take to look down a­gaine, when we are up. You may observe it, in the hardest mechanick trades, that are har­dest to be learned (which usually are the best) the workmanship is easy to be done and with­out labour, or toyle; when as in those that are easily learned and are of an inferiour rank, you can scarce doe any thing to the purpose with­out a great deale of sweat, and toyle & tyring. I will conclude this poynt with what Solomon said of wisedome, Prov: 3.17. Her wayes are waies of pleasantnesse: and all her pathes are peace.

Another cause that a godly man hath to be merry, may be this, that, tweflth ground satisfa­ctorines of the objects of Love The objects of his love are satisfactory: which is the most necessary qualification of any, to make a man rejoyce in what he loves. (what a man loves the mirth of his life is most concerned in, and he spends most of his time about it) Where there is no satisfaction, but the stomack (as I may say) is still hungry and empty (just as it is in the hun­ger of the body) there must needs be dis­content; and consequently sadnesse, in the desire of that which is wanting, and griefe for the want. But when that which a man loves, is [Page 134]satisfactory, and answers a man's desires; and gives him enough: then, and not till then, he takes delight; and then he begins to rejoyce: as we say, When the belly is full, the bones are at rest.

Now for the objects of a godly man's love; the first, and the last, and the chiefest; the fountaine from which all other objects have their satisfa­ctory vertue; and the loadstone at which they are all touched, whereby they have power to draw our hearts after them; is no other, and can be no lesse, then God himselfe; who is to eve­ry godly man as he was to David; to whom he seemed so perfectly a satisfactory object of his desire, that he desired nothing in heaven or earth besides him, Psal: 73.25. Whom have I in heaven but thee? and there is none upon earth that I desire besides thee. And wise enough he to make choyce of such an object. For now, neither ought he, nor need he desire any thing: or if he doe, he is in the fairest way to enjoy it, having him who is all in all. He satisfieth the longing soule, and filleth the hungry soule with goodnesse, Psal: 107.9.

He] that is, He alone: for else it is no prayse of him. They that seek after another God, (ano­ther thing to give them satisfaction and hap­pinesse,) shall be sure to multiply sorrow, Psal: 16.4. The other objects of their love, are The word, and ordinances of God, and the practise of good dutyes: which as they give satisfaction by [Page 135] communion with, and participation of the chie­fest good; so are they, in their own nature, good preservatives against sorrow, and sadnesse; being contrary to, and used as meanes against Sinne, the cause of all repentance and sorrow. I would faine know, among all the things that ever a wicked man loved to have; and among all the actions that ever he loved to doe; which it was that gave him satisfaction.

Many other causes of joy for a godly man, might be fetched from the goodnesse of his Con­dition. But I must leave a little roome for your own meditations; and I doubt not, but many of you that read me, have more knowledge and better experience.

If notwithstanding all this that hath been said, and though the Lord hath shewne thee these good things; yet thy heart be heavy, and thou art still dejected; whatever thou doest, confesse thy fault to be thine own. Say not, godlinesse is this, or that. But rather say with David, when he was ready to think, that God had for­gotten him, (after he had thus complained, Is his mercy clean gone for ever? doth his promise faile for evermore? Hath God forgotten to be gra­tious. Hath he in anger shut up his tender mer­cies? Psal: 77.8.9,) Surely this is mine own infir­mity, and nothing else, vers: 10. And come to thy selfe againe; as he does in the following verses, saying thus, I will remember the workes [Page 136]of the Lord: surely, I will remember thy wonders of old. I will meditate also of all thy work, and talke of thy doings, vers: 11.12. I am resolved, I will no longer entertaine these melancholy phan­cies: but I will comfort my heart with meditating upon the goodnesse of my God, and the wonderfull things that he hath done for me, whereby my Condition is so good.

FRom the godly man's Condition in which he is, let us proceed to the Conditions, affections, and qualities, which are in him, and the actions which proceed from him; & see what causes he hath to have mirth of his own making, by the grace of God. The first thing he hath to make him a cheerfull countenance (give me leave to to goe so largely now, I shall speak more par­ticularly hereafter) is his Godlinesse. Godlinesse, I say, both of his heart, and Life, both past, and present in the performance of good actions. Of these I might speak more distinctly; but I shall take my liberty, and speak sometimes of one, and sometimes of another. For godlinesse in heart; (when a man is able to assure his heart before God, and his heart does not condemne him: when 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, [Page 138]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. [...]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, [Page 139]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; 'tis 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 'tis 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 [Page 140]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 [Page 141]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 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, [Page 143]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 [Page 144]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 [Page 146]uneaten, and his nature unsatisfied, to satisfie his master. 'Tis 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; [Page 147]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 seeming for­ced pleasure it may have in those things where­of it will be one time ashamed; as being either drunk with lust, or bewitched to madnesse; (like a man that is tyed up to the love of an ugly woman, by the strength of a potion) and that is the most. I grant, that even while she is fetter'd and confind to things below her condi­tion, and unbecoming her breeding; she may be merry as long as she doth not think of it; or af­ter a sort make her selfe so, that she may not. A noble spirit forced to be a servant, or a drudge, or a begger; as long as he does not think upon his condition, may be as another man, and make a shift, it may be, to have a sprinkling of mirth now & then, to wash away the memory of his unhappinesse of being brought into that condition. But yet still, his heart is another way, and his mind is higher then so. He is like the bird in the cage; singing, perhaps, sweetly, so that a man would doubt sometimes, whether he had not rather be there then any where else: but yet ever and anon thrusting out his head at the holes; so that a man may be sure, he is not where he would be, or he is not in his ele­ment; [Page 148]and that though he sing sweetly and pleasantly to you, yet it is not so to himselfe. Besides, there is a singing tongue, with a weep­ing heart; and all the mirth such a man hath, is but sorrow and sadnesse; in comparison of that mirth which he would have, if his person were as free, as his spirit is ingenuous. Thus the soule of a wicked man, it is of the same breed that a godly man's is: and being borne as rational as his, would delight in rational actions, and in the reasonable service of God, as his does, if it were it's own soule; and it's own soule it would be, if it knew well that it is not. But alas, she is not her own: For the Devill hath bought her unto sinne for nothing, and made her a slave: & she hath sold her selfe to slavery, to commit iniquity, for pleasures only seeming so by the jugling tricks, and pa­nourgie of the tempter; and being in the pow­er of darknesse, does not regard to be redee­med. The Divill hath taken her alive, 2 Tim 2.26. [...]. and put her in the cage, & made her miserably subject; a most pure, spirituall, divine substance, to most foule, carnal, divellish accidents; to the base & impure passions, and lusts of the flesh, as to the commands of an imperious whorish woman.

But what doe I goe about to prove that gladnesse may be, when I might as easily prove that it must be the companion of good actions, insomuch that they cannot be good without it. [Page 149] Companion, I say, not as bells on the neck of a horse, to make him goe the faster: or as sweet­ning to a pill, for feare of nauseating good actions without it; as if it were necessary only thus, viz: that we, and not that God may be pleased. No surely, it is more then after this manner necessary. For else the actions might be good enough without it (as pills may be without sweetning, if the mouth would re­ceive them) which they cannot be, no more then they can without willingnesse, which is al­together necessary: for (I meane in this sense) the will of God, cannot be performed without the will of man. To goe further, gladnesse in the performance of duties, is more neces­sary then the performance of duties. For a duty may not be done, and yet I may doe my duty: because I may doe another duty, though I doe not this. But I cannot doe my duty at all, unlesse I be glad, or unlesse I be willing. (willingnesse will cause gladnesse, wheresoever it is, in some measure) I know not but it may be a command, as well as advice, Serve the Lord with gladnesse, Psal: 100.2. And so that, Psal: 107, 22, Let them declare his workes with rejoycing. And there is excellent encouragement for as many as doe so: For it is said, that God meeteth him that rejoyceth, and worketh righteousnesse, Isa: 64.51.

Wherefore, as James said, If any be merry, let him sing psalmes: so I say, If any sing psalmes, [Page 150]or doe any other duty, let him be merry: for God loveth not a cheerfull giver only; but a cheerfull doer of any thing else that is good. 'Twere better thou did'st sleep, when thou broughtest thine offering to the Lord: unlesse thine heart encourage thee, and thy spirit make thee willing, Exod: 35.21.

But to make the joy which is to be had by good actions, better yet (and to speak a little more to what I began with) as we are com­manded to hold up our heads, and look right forward with cheerfulnesse, upon what we are doing: so are we allowed to turne about our heads too sometimes, and look backward with gladnesse, and rejoycing upon what we have done: as a carpenter, or mason, or any other workeman, uses to doe upon his worke. And good turne is it, that we are so allowed. Else we should soon transgresse. For how could we chuse but be glad, when we have done that, which we are glad to doe when we did it, and must & will be glad to doe, if it be to be done a­gaine? Even good words (or words which we have well spoken) are to look to, like apples of gold in pictures of silver, Prov: 25.11. Much more then, may good actions be pleasant to look to, and comfortable to think upon. Methinks, I see how joyfully Samuel stood upon his justifica­tion, because he had lived honestly, and had done no body wrong. Behold, here I am: wtt­nesse [Page 151]against me before the Lord, and before his anointed. Whose Ox have I taken? or whose Asse have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I recie­ved any bribe &c: 1 Sam: 12.13.

And indeed, I doe not not see how we can have any joy; whatever we may have else, if we want this cause. Or, it we have any; it will be very short-liv'd, and such as will runne away like hony, that hath no combes made before to hold it: as Bernard said upon those words of Paul, Rom: 14.17 (Righteousnesse and peace and joy in the holy Ghost) Justitia, & pax ipsa ergo praecedant tanquam cellulae mellis, ut adhuc labilem liquorem suavitatis solidior possit materia continere (comparing joy to the hony; and righteousnesse and peace to the combes) You may remember, I told you that good actions are as pleasant to the soule of a spirituall man (one that lives in the flesh indeed; but not after the flesh, but after the spirit, and by the faith of the Son of God) as meat and drink are to the body, when it is sit to recieve them. And so indeed they are: and that not only for the pre­sent, while they are (as I may say) in the mouth (For so unwholsome meat may be pleasant to the distempered sick man; and so the worst actions may be pleasant to the intemperate wicked man) but a long time after, and (as I may say) in the stomack, and the belly, and in all the body; being food of a most [Page 152]excellent nourishing quality, never turning in­to choler, and bitternesse, ill bloud, and ill hu­mours to distemper and disquiet him; but into spirit and life, and good bloud, such as will be ready to retire to the heart in time of sor­row, and fainting to cheere him, and sup­port him (as a wicked man's Actions like ill humours, at such times use to run vio­lently thither to kill him with dispaire.)

It is all reason (one would think) that he who is to have so much happinesse hereaf­ter at pay-day, and is not to have it till then: should have a little comfort now to stay his stomack as in part of payment. Neither doe I see, why the wicked man should have so much sorrow for having done ill: if he himselfe could not, and the godly man cannot, have joy for having done well. Let the godly man's condi­tion be every way as good, as the wicked man's is bad; which is in this respect bad enough, I am sure. For doe but give a glaunce of your eye (in due time I meane to hold you longer in full view) upon the sad troubles of mind, and the troublesome sadnesse of heart, which a wicked man hath, when he looks back upon his past actions. I feare, he dares not doe it, for feare of the terrours of hell to torment him before his time. The past life of a wicked man, may be compared to the same thing, that he himselfe is by the Prophet Isaiah (ch: 57.20.) [Page 153] viz a troubled sea, casting up nothing but mire and dirt in his own face, so that he durst not come near it. A bankrupt-Factor cannot be more loath to look back upon his book of ac­compts: nor a man that hath gone a great way out of his way, to looke back upon the way which he hath gone, and consider that he is so much the further from the place he should go to; with more pensivenesse, and anguish, and vexation. For with such kind of thoughts he must needs be tormented, unlesse he thinks he is still in the right, and resolve to goe on: and then he is in a more miserable condition, and will one day have so much the more sorrow. For he will be still going further, and further on: and as many steps as he goes, so many de­grees his misery increases. His misery (I say) encreases, if not in the next world, in this: for though it shall please the Lord to turne his heart, he is sure to be troubled with the labour of going twice for once, and the vexation and loathnes to goe the same steps againe. (There must be going backward by humiliation, and griefe, as well as a turning into the right way) To say nothing of what feare a man that hath done done wickedly, continually goes in (like Cain) lest some justice or other, or the law of men, or his wronged neighbour should appre­hend him. If any body doe but know them, they are in the terrours of the shadow of death, Job 24.17. [Page 154]How sadly pensive is the prodigal Steward, that hath mispent his masters allowance, when he lookes upon the bill of his own expences, and thinks upon the greatnesse of his masters expectations!

Why should not the joy of the godly, be all as much on the contrary? to consider, that so farre as he hath gone; he hath not been a jot out of the way; but that as many steps as he hath made, he is by so much the nearer his de­sired home: To thinke that he hath no necessi­ty to runne away like a bankrupt, and fly to the rocks and mountaines to hide him; but that he is ready at any time to come to God at a call, and give an account of his stewardship? O what an exceeding weight of comfort is it, for a man to have lived so well, as to be able to look every one of his former actions in the face; to passe all his debts and accompts over, and find never a debentur, nor the least occasi­of a Cross to his mirth, for want of a cross from the Cross of Christ to set to every farthing!

Though at such a time he could not doe as he would, but miscarried in his designe by ma­king a conscience to be wicked: yet it is his comfort, he did as he should. He had rather suffer, if it were never so much misery of bo­dy, for doing well, now; then indure the least trouble of mind for having done ill, hereaf­ter. To have one lash of the conscience upon [Page 155]the mind, which no body sees; is more to him, then to have a thousand upon the naked body, and to be made a gazing stock of afflictions to all the world. 'Tis more misery to him to have sinned, then to have suffered. I will conclude with this question. Who, doe you think, was most light at heart; Joseph, who was innocent­ly and wickedly sold, to suffer the wickednesse and oppression of strangers: or his brethren, that sold themselves to doe that wickednesse to sell him? And so much for the integrity of a godly mans heart in the love; and the integ­rity of his life in the practise of piety.

A second cause of mirth that a godly man hath of his own, or from within himselfe, Second cause serenity of mind is The Quietnes, or serenity, & calme of his minde, the good order that he keeps there, & the command that he beares over his passions and affections.

He hath so mortified his passions, and af­fections, that he seemes to have no [...], or passion at all; at least no inordinate af­fection, as the word [...] (passion) Coll: 3, 5, is rendred. I say, inordinate affection: And in this sense, I think Austin Lib: 14. Dc Civ: Dei c. 1 well approved of the opinion of the Stoicks; who held, that only wicked men and fooles have [...] perturbations, So Ci­cero reneers the word. or inordinate affections; and that they did cupere, laetari, metuere, contristari, desire, rejoyce, feare: but as for wise men and good men, they had [...] (rendred, [Page 156] Constantias) even, and well ordered affections: and it was proper only to them velle, gaudere, cavere, to will, joy, and beware.

There can be no greater joy to a King, or any other governour; then to have those that are under him dutifull, and obedient to him, and loving, and quiet among themselves. No greater content to a master, then to have all his servants at a beck: neither is there more qui­et, and merrier living; then in a family, where the servants and children are orderly, and tem­perate, and at command. If it be so in these cases: judge then, how it is in the state of the soule (in the family of the Interior domus) when grace, and reason shall sit and command, and but say to this passion, goe, and it goes, (for I will allow them to goe, when there is good occasion) and to another passion, come, and it comes. Certainely, there must needs be much content where 'tis thus: as there cannot well be any where 'tis otherwise. We are not so often sad: neither doe we vex our selves so of­ten, and so much, and so long for any mishaps; as those that come by our own default, and un­rulinesse of our passions. For then we bite our own lips, and are grieved to think, that we might have been at home (as I may say) or at leasure to have prevented such a mischiefe, had we not been wholy taken up and carried a­broad by such or such a passion. In such cases, [Page 157]the cause of sorrow being from within, where it is constantly maintained, can never keep out: & so the sorrow of the heart is reflected upon the heart, till like the beames of the sun, by long & much beating, it become burning hot, and hard to be quenched. In other cases, judgment and reason will stench the bloud, and enlarge the heart where it is straitned, because it finds a reason to forbeare. But here, it wrings the more for want of reason; and the wiser the man is, and the more for reason; the lesse merry he will be, and the more unable to excuse the fault: having only cause enough for the griefe, but no reason for the cause. Now the godly man hath little or none of this kind of trouble; if he have had but time enough to discipline his passions.

Time, I say: for time it requires, and delibe­ration, and policy, more then to conquer an army of men. The enemy that is intestine, is most dangerous: and among'st our own men mutinies are worse then forrain warres. A man may better overcome a thousand contrary crosse actions without, then one froward crosse passion within: which perhaps playes with him, and makes him sport, and laughes in his face like a fairy; but will lead him against the trees, and put him upon difficulties, and at length like an ignis fatuus, cast him into a bog of in­extricable perplexities. Well then, we suppose [Page 158]that already he hath bred his servants (I mean his passions) to his hand, and so disciplin'd his souldiers, that they dare not rebell. And ha­ving thus ordered them, that every one knowes his own work, and can discerne a right object, & keep a due posture; and observe a fit time, and place, to stop, or runne accordingly, and to hold when it is too much, or too little; I do not see how he can have much sorrow from his passions. A passion may be in him; but he will never be in a passion: I meane, so as to be all in in it, all in a passion. (as we use to say.) To in­stance a little, he will never be up to the eares in love: for he will love the creature so, as to hate to abuse it. So neither in hatred. He will hate sinne so, as to love the man that commits it the more, that he may doe him the more good. He will feare a danger so, as to have courage to undergoe it. He will joy in prospe­rous things so, as to be sorry for his sinnes that make him unworthy: and he will sorrow too in adverse things so, as to rejoyce that he shall be never the worse now, and the better here­after. He will hope for the best, so as to feare and expect the worst: and he will feare the worst, so as to hope for the best; following Seneca's rule, not to hope Nec sperave ris sine desperatione nec de­sperave ris sine spe. without despaire, nor to de­spaire without hope. Third cause Self-deniall.

Another thing whereby godly men cause themselves mirth, is Selfe-deniall. Whosoever [Page 159]is sad, is displeased Whosoever denies himselfe, cannot be displeased (I meane as we common­ly use the word) for he regards not to be plea­sed. Let God afflict him; He will say, If God be so pleased, so let it be; I have denyed my selfe. Let men persecute him, he will say, If God be pleased to have it so, I am contented: I desire not to have it as I will, but as he will: I have denied my selfe. Whatsoever hurt any man does him, he takes it no worse, then if it were to another man. Nay, not so bad: for he hath not deny­ed another man; but only himselfe. Let him be put to it, either to be wicked, or to lose all that he hath; yet will he not be at all sad, ei­ther with doubt of what he shall doe, or with feare of what he shall suffer. For in such a case, Love of a man's selfe, and of what is his, and thoughts of selfe-Concernments (I meane of what Concernes himselfe in a temporall way) are the only things that make him sad: it being impossible for a man to be merry, ei­ther when he parts with, or when he thinks he shall part with what he loves. Let the selfe-de­nyer have never so many losses; so long as he denyes himselfe, he does not own himselfe; and he that does not own himselfe, will not care to own any thing else; and he that own­eth nothing, cannot be sad for the losse of any thing. (Thought of propriety, is a maine cause of sorrow.) Let his cowardly friends call up­on [Page 160]him never so often [...] (the words of Peter to our Saviour, *) they cannot make him at all to relent. 'Tis looking on ones selfe and pitying ones selfe, that makes him sad al­most in all cases. (at least of sinfull sadnesse) How doe many men, and how many times doe weak Christians, make shipwrack of courage, if not of a good conscience, in the use of such selfe-doting expressions as these, What! It is my selfe. It is my own flesh. 'Tis that which I have laboured for. 'Tis my inheritance. I have had it so long; and shall I now part with it? This goes against my very heart. The selfe-denyer scornes such language; being tender hearted to none but his brother; and for temporall good things, more a friend to any one, then to himselfe. What disgrace? what losses, what injuries, what dangers, what evills, can make him sad by displeasing him, who can be as well displeased, as pleased? whose eye is not upon himselfe; who compares not what he meets with what himselfe, viz: how it fits his nature, or his humour, or his condition, to doe him a pleasure; but compares it still with his sinfull life, determining, if it be bad, that he is wor­thy of it; which will abate his sorrow: If it be good, that he is unworthy of it, which will en­crease his joy.

How selfe-denyall will dispose to mirth, you will best percieve, if you serioufly consi­der [Page 161]how the contrary disposeth to sadnesse, and what sadnesse wicked men continually have from it. It is as hard to be merry with selfe love, as it is to have every thing to a man's mind. He that loves himselfe too much, will love many other things to much: he that loves ma­ny things too much, must needs have many 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 [Page 162]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 [Page 163]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, [Page 164]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 [Page 165]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. Thou shalt not be af­fraid of the terrour by night: nor for the arrow that flieth by day. Nor for the pestilence that wal­keth in darknesse: nor for the destruction that wa­steth at noon day. A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee. Only with thine eyes shalt [Page 166]thou behold, and see the reward of the wicked, Ps: 91.3.4, 5, 6, 7, 8. By the help of this grace, ei­ther he hopes to escape: or, if not, he hath pre­sently prompted to him, The Lord will strength­en him upon the bed of languishing, thou wilt make all his bed in his sicknesse, Psal: 41.3. When o­thers, even in the midst of riches, and all word­ly likelihood that they will continue, are ever anon perplexed with thoughts and feares of want; the Believer, even against hope, will hope with confidence: and when the di­strustfull carnalist, with lamentations, and con­dolings, speakes to him of his future sad for­tunes; he can reply with cheerfulnesse, Come, I will not be dismaid. I doe still, as I ever did, take it to be the word of God, There is no want to them that feare him, Psal 34.9.

If poverty have overtaken him, (perhaps be­cause he hath been overtaken in some notori­ous sinne of trusting in creatures, or distrus­ting the Creator) yet even then, if he be not wanting to himselfe; yea, if he be not too much present with himselfe, and doe not trust too much to his own wits; he will comfort himselfe thus, I remember the saying of one that made experience of it, and one whom I believe to have said it upon God's motion, Cast thy burden upon the Lord and he shall sustaine thee: he shall never suffer the righteous to be moved, Ps: 55.22.

He can be merry, though he be forced to [Page 167]forsake his house, his brethren, his sisters, his father, his mother, his wife, his children, his lands, for the name of Christ; because he be­lieves, he shall recieve an hundred fold, and shall inherit everlasting life, Mat: 19.29.

If he cannot be religious, unlesse he leave his parents and his dearest friends: whereas, anothers heart would be ready to break, he goes from them with abundance of alacrity, remembring these words, Come out from among them, and be ye separate, saith the Lord, and touch not the uncleane thing, & I will recieve you, And will be a father to you, and ye shall be my sons and daughters, saith the Lord Almighty, 2 Co: 6.17, 18

He can be merry in a time of Famine, be­cause it is said, The eye of the Lord is upon them that feare him: upon them that hope in his mercy, To deliver thir soule from death & keep them alive in famine, Ps: 33.18.19, In such a time; when all the people of the countrey besides him are sad, and know not what to doe; he will cheer him­selfe up, and say, Although the fig-tree shall not blossome, neither shall fruit be in the vines, the labour of the olive shall faile, and the fi [...]l [...]s shall yeeld no meat, the slock shall be cut of from the fold, and there shall be no herd in the stalls: Yet I will rejoyce in the Lord, I will joy in the God of my salvation, Habak: 3.17, 18.

He can be merry in a time of Warre, because he believes not that only in famine, God will [Page 168] deem him from death, but in warre also, from the power of the sword, Job: 5.20.

He can be merry under oppression, because he believes, that God will be a refuge for the oppres­sed. Psal; 9.9.

He can be merry the same day that his fa­ther dyes, because he believes that God is a fa­ther of the fatherlesse, Psal: 68.5.

He can be merry though all the men in the world be against him; because he believes, that, so long as his wayes please the Lord, the Lord will make even his enemies to be at peace with him, Prov: 16.7.

He can be merry, though the Divell be close by him to devour him; because he believeth, that God doth give his Angells charge over him to keep him in all his wayes, Ps: 91.11. And that he will not give thē charge without power to execute.

Although he know, that, as long as he is in this world, all this world will be one way or other for his hurt, (by temptation, or some o­ther way) yet he can be merry, because he is still thinking, that Christ gave himselfe for his sinnes, that he might deliver him from this present evill world, Gal: 1, 4, and that whatsoever is born of God overcometh the world, 1 John 5.4.

He can be merry in a strange countrey (where it is hard to be merry, so long as a man hath the heart Exod 23 9. of a Stranger) because he believeth, that God loveth the stranger, Deut: 10.8.

He can be as merry in the night, as at any other time (which the wicked man will hard­ly believe, because he uses no revelling, nor drinking) because it is written, When thou liest down, thou shalt not be afraid: yea thou shalt lye down, and thy sleep shall be sweet, Prov: 3.24.

He can be merry, if he have never so great a designe in hand (whereas in such cases, other men are full of sad, and perplexed thoughts, and doubts, how it will succeed) because he be­lieves, that if it be not displeasing to God, or not for his own good (in which case he does not desire it should succeed) so long as he commits his way unto the Lord, and trusts in him; he will bring it to passe, Psal: 37.5.

He can be merry in temptation, because he knows, if he be faithfull himselfe to believe, God will certainly be faithfull to helpe, and will not suffer him to be tempted, above what he is able, 1 Cor: 10.13: But especially, because his hope extendeth not only to a freedome from this temptation, but in little time a com­pleat conquest over the tempter, having this word for it, And the God of peace shall bruise Satan under your feet shortly, Rom: 16.20.

If he be called before the enemies of the truth, to speak his mind of it (when others are sad and troubled either with feares or doubts) he can be merry, because it is written. Whosoever shall confesse me before men, him will [Page 170]I confesse also before my father which is in heaven, Mat: 10.32. When he hath confessed, & is put to suffer for it, he rejoyces the more, upon remem­brance of those words of Christ, Blessed are ye, when men shall revile you, & persecute you & shall say all manner of evill against you falsly for my namesake. Rejoyce and be exceeding glad: for great is your reward in heaven: for so persecuted they the Prophets which were before you, Mat: 5.11.12.

If he be cast into prison, he will not be de­jected; because he knowes, that God despiseth not his prisoners, Psal: 69.33. That he heareth their groaning, Psal: 102.20: and in due time bringeth out those that are bound with chaines, Psal: 68.6. Neither need he be sad, because he cannot be revenged; inasmuch as, if he were de­sirous of revenge (which he is not) he knowes not only that vengeance is God's; but that he will certainly repay, Rom: 12 19.

If he be presently to suffer death, it is all one: for he will make himselfe merry with this, that he that looseth his life for Christ's sake, shall find it; Mat: 10.39.

But it may be objected, 1. How know you, that these promises belong to every faithfull man? (especially) what warrant have you, to claime a right in those promises which were made to parti­cular men? Ans: I will reply in no more words then these: What warrant hath the Authour to the Hebrewes (chap: 13.5.) to exhort the He­brewes [Page 171]to be contented with those things which they had, upon this encouragement, For he hath said, I will never leave thee, nor forsake thee? when as these words were spoken unto one par­ticular man, viz: Joshua, Jos: 1.5.

2. It may be objected, In these cases that you have mentioned, it is easy not to be sad. A Sto­ick's stomack will goe so farre: and in most of them, it is no more then your godly man is bound to doe. But what can he doe against those evills, that in his own opinion are indeed to be lamented? As for example.

1. Continually repeated sinnes. First Object Can your faithfull man, that should be sorry for sinne, be con­tinually merry, and yet be continually sinning? Ans: First, I doe not say, he is continually mer­ry. Secondly, I say, that there is some joy in a godly man's heart, even while it is sorry. The thing that rejoyceth him notwithstanding his sinnes, is the same grace of Faith still, where­by he believes, that the Lord is mercifull, and gracious, long-suffering, and abundant in good­nesse, and truth, keeping mercy for thousands, for­giving iniquity, transgression and sinne, Exod: 34 6.7. And that he will be so in particular to him; because he is none of those, to whom he denies to shew himselfe in those termes, viz: those who sinne presumptuously, and with de­light. So long as he endeavours not to sinne (and therefore John first bade the Christians [Page 172]be carefull, that they did not sinne before he told them those wordes) If he sinne, he knowes he hath an advocate with the Father, Jesus Christ the righteous, who is the propitiation for his sinns, 1 John 2.1.2. And knowing that this Advo­cate was of God's appoynting; he is alwaies comforted with this, that if he confesse his sinns, God will be faithfull, and just, to forgive him his sinnes upon his intercession, 1 John 1.9.

2. Second Object Ignorance in spirituall truths. Can one that is greedy of knowledge (as your godly man is) be without his desire; and yet be merry? Ans: Yes, he can be so, if he be certainly perswaded, that he hath recieved an unction, whereby he knoweth all things that are for the present needfull to be known, 1 Joh: 2.27: and that God will certainly guide the meek in judgment: and teach the meek his way, Psal: 25.9.

3. Third Obj ct Scarcity, and weaknesse of grace. Can he that is so much a thirst for more grace, and ve­ry hungry for the food of life be merry with but a litle of it? A very thirsty, or hungry stomack, cannot be merry with little meat, or drink. Ans: I must needs confesse, this is a thing would break my heart for sadnesse (so I must say still, say you what you will) were it not for Faith, whereby I believe, that God will poure water upon him that is thirsty, and slouds upon the dry [Page 173]ground, Isa: 44, 3: and that he will fill the hun­gry with good things, Luk 1.53. He that so much desires to persevere with God, & knows his inability thereto; it is impossible he should be merry, if he did not believe, that the Lord is faithfull to stablish him, & keep him from evill, 2 Thes: 3.3. And he that doth confidently be­lieve this, how he can be sad for feare of fal­ling away, I see not.

4. Fourth Object Strength of corruption, and inclination to sinne, and love to the creature. Can one that is still crying out, Who shall deliver me from the bo­dy of this death? Rom: 7.29. be merrry as long as he is in this bondage? Ans: Yes he may, if, besides his being justified neverthelesse by faith in Christ at the present, he have also a certaine hope to be eased thereof, by little, and little; as indeed he hath; seeing he builds upon it, that Christ will be to him, first, or last, wise­dome, righteousnesse, sanctification, and redem­ption, 1 Cor: 1.30.

5. Fifthct Obje The silence of the spirit. What can he doe now? Ans: Faith will comfort him still. For by that he believes, that his heavenly father will give his holy spirit to them that aske it, Luk, 11.3.

6. Sixth Object Hiding of God's countenance. Can he that places all his mirth in (or at least, grounds it upon) the enjoyment of God; be forsaken of God, [Page 174]and not be sad. Ans: I confesse, here is sadnesse indeed: but either first it is but for a moment, to speak of, (as it is said, Isa: 54.7. For a small moment have I forsaken thee: but with great mer­cies will I gather thee:) and then you have no reason to make such a matter of it. Or second­ly, It hath together with the shortnesse of the time, a knowledge that it will be so: which will sprinkle some drops of joy among'st the sor­row; even upon the remembrance of this word of God, He will not alwaies chide, neither will he keep his anger for ever, Psal: 103.9. Besides, the faithfull man cannot forget those words of his Redeemer, He that hath my commandements, & keepeth them he it is that loveth me: & he that loveth me, shall be loved of my father: and I will love him, and manifest my selfe to him. If a man love me he will keep my words: and my father will love him: and we will come unto him, and make our abode with him, John: 14.21, 23.

7. Seventh Object Dulnesse to duties (v: g: prayer &c:) Can a soule that loves God, be merry, when it can­not expresse it's love to him? Ans: God forbid a man should be so senslesse, as to be merry in such a case. But this I say. First, that he will be so but for a little while. Secondly, that he is not without comfort, because he knowes it: inasmuch as he believes, that in due time God will prepare his heart; and (whereby he will [Page 175]be a gainer) at such a time, as he will cause his eare to heare, Psal: 10. Thou wilt prepare their heart, thou wilt cause thine eare to heare. 17. Though he be streightned in his own spirit, and cannot open his mind: his comfort is, that the spirit of God will make full amends, helping his infirmities, and making intercession for him, with groanings thot cannot be uttered, and that (to be sure) ac­cording to [...]. the will of God, which he himselfe perhaps might be defective in, Rom: 8.26, 27.

8. Eighth Object Ill successe in prayer. Can a man be mer­ry that is continually praying, and desiring, and never obtaining? Ans: This will vexe ano­ther man indeed; but a faithfull man it cannot; or at least it will not, but by his own default. For he knowes it, and takes it for a certaine truth; if he be not in fault himselfe, or there be not some other impediment which he him­selfe would allow, if he knew it; that the Lord (for his part) is rich unto all that call upon him, Rom: 10.12.

9. The afflictions of the Church. He ought, Ninth Object: (and if he ought, he will, if he be a godly man) weep with them that weep, Rom: 12.25. Ans: First, I doe not say, a godly man is never sad at all. Secondly, I say, that he may weep, and yet not be sad so as wicked men are, or as wic­ked men think godly men to be, viz: trou­bled, and vexed with anger, doubt, feare, and the like. Now he is the lesse sad in such a case [Page 176]because he believes that word of God, As the mountaines are round about Jerusalem: so the Lord is round about his people, Psal 125, 2: and that though the power of man should, yet the gates of hell never shall prevaile against him, Mat: 16.18.

I have been the longer in these instances of faith, because I would shew the young, weak, and doubtfull Christian, the way of improving this grace. And I have spoken so much upon this faith of Trust, rather then upon faith of justification, and election to glory; because I know it to be common for wicked men to pre­tend to that, who have nothing at all to say to this: the falsehood of the former, discovering it selfe by the want of the latter.

Now I cannot be so large as to expresse: but, upon what is said, I desire you to consider your selves, what a deale of sadnesse, and vexation, must needs attend the wicked man, who wants Faith. Every evill hath it's full power on him. When he is in want, he cannot believe that God will provide for him: and so maketh hast to supply his want himselfe: and making hast, is necessarily subject to anger, obnoxious to hindrances, and can never be at leisure to be merry. When he hath any businesse in hand, he cannot commit it unto the Lord. Trusting unto nothing upon which he can depend; he doth every thing with sollicitude, and is con­tinually [Page 177]vexed with crossings, and failings, and miscarriages. When he is wronged, he cannot believe that God will recompence, and so free himselfe of the trouble by leaving the judg­ment to him: but unnecessarily puts himselfe to abundance of paines, and discontent, and vexation. I might instance further: but I in­tended only to shew you the way.

I should in the next place speake concerning Hope, but that I have spoken of it already, when I treated of the godly man's estate in expecta­tion. The next thing which I will speak of; shall be Love: which wheresoever it is, and to whatsoever; whether it be to God, or men, or any thing else; expelleth any sadnesse, or vexation that may come from such objects, as heat doth the cold. Love to God, though he shall whip a man never so much, will make him close his lips, and kisse the rod that strikes him. It will make him as mute as David was, Ps: 39, 2: dumb with silence. Love to God, will produce a liking of any thing that comes from him: and a liking that comes from him, will make him rejoyce with thankfullnes, if it be good: if it be bad with patience. Love to men, though they shall persecute him never so much with injurie, & revilings; will make him prosecute them againe, not with suits in law, to revenge; but with suits in prayer to convert [Page 178]He will behave [...]. Ign: ad Eph: Ed: Voss: himselfe as a Brother; but he will be Imiter only of Christ. Though they curse, yet he will blesse. The more they delight to vexe him, to work him sorrow: the more will he delight to endure it with patience, and overcome it with joy. And in­deed, he cannot be angry with them, for any hurt that he receives by them: because he does not take it (and so it is, as he takes it) as from them: no more then a man does a wound which he receives from the sword (for such a thing the wicked Psal: 17.13. are in the hand of God.) No, he takes it as from God: and therefore he knowes, he must; nay therefore he is resolved, he will be contented. Let it be Shimei, that curses; and let him curse never so much; yet he will say, 'Tis the Lord, and that is all he will say. He knowes he hath deserved to be pu­nished by their wickednesse: and he knowes he is pardoned for those sinns by which he de­served it: and therefore let them doe what they will, they shall never make him angry, nor sorry, nor weary. He is one that can say with the Prophet Isaiah, upon the same confidence that he did ( viz: that God would helpe him.) chap: 50, 6, I gave my back to the smiters, and my cheeks to them that plucked off the haire, I hid not my face from shame and spitting. [Page 179]And no wonder he does thus, being taught to doe so by God himselfe, v: 7. who opens his eare in the same manner, as the Prophet sayes he had done to him. He is taught to believe that there is no evill in the City, but the Lord hath done it: and he is taught to say alwaies, The will of the Lord be done. So that, come what will, it is wellcome: because he looks upon God as the authour, whom he loves too well to repine against him.

Love is a cheerfull passion. If a man be slow, it will make him quick. If a man be carelesse it will make him dilligent. If a man be cove­tous, it will make him liberal. If a man be si­lent, it will make him speak: And sing too, according to the old say­ing Amor mu­sicam docet Plut. Symp: lib. 1. prob: 5. and if he be sad, it will make him mer­ry. It is a question usually discuss'd whether there can be joy, where is not, or hath not been love be­fore: and it is generally held affir­matively. Austin Lib: 14. de Civit: Dei: cap: 7. called joy Amorem boni habiti The love of a good obtained. There cannot be a better thing to prevent sadnesse, then Love of Friendship. Amor a­micitiae. For it is in it's nature selfe-denying: put­ting a man out of Amor facit amatum in a­mante esse & vicissimaman­tem in amato, Thom: Aq: himselfe, and making him live in the thing that he loves. But to speak a word more of love towards men, as I [Page 180]spoke of it before (meaning not love of friend­ship, but pious charity) You will not imagine what quietnes, (and consequently what cheer­fulnesse,) is in the spirit of that man, who hath the love of every man within him, though he have Redamari non est de es­sentiâ amoris not the love of any with­out him; I meane, that loves eve­ry man; though every man hate him. Hatred, (and so envy, Damasce­nus dicit invi­diam esse speci­em tristitiae. and every passion that hath but the least spice of hatred in it) can ne­ver be without sadnesse. Either the man hath a cause of his ha­tred, an injury offered: which if it doe not grieve him (as I make no doubt but sometimes he is glad of a provocation) then want of pow­er to revenge, want of instruments to imploy, or one unpleasing circumstance, or other, will doe it. Or else, he hath no cause (in which hatred he is most bitter, and most frequent) and then, besides the trouble of mind to make one, and the remorse of conscience for having none; his enemies are the more, and the diffi­culty of executing his malice is much the grea­ter. The object of Hatred, is Malum evill, ei­ther so indeed, or appearing so: either of which, if it doe not make a man sad, will be sure to keep him from being merry. In all the passi­ons whereof hatred is the ground work, (or one of the ingredients) Aristotle puts [...] [Page 181] sadnesse, and trouble; as if haetred could no sooner be kindled; but sorrow, and trouble must presently catch a fire. Now Love in a godly man, like a predominant element, hath so overspred his whole nature, and so con­quered and corrected the adversary passions: that there is not so much left of any one of them, as to be strong enough to draw up one cloud upon his face, or a wrinckle upon his brow, or one angry word from his mouth. Meet him when, & where, and in what condi­tion so ever; you shall be sure to find him, in his countenance, in his speech, & in all his carri­age, loving, and cheerfull, & very well pleased. He will have his head anoynted; & his face wash­ed: & be ready to speake, & willing to be spoke to, when he goes abroad; though he have fasted, and wept, and mourned in secret, never so­much. (though I must confesse, I find too ma­ny professours defective in this kind) Certain­ly there must needs be much the lesse sorrow, where so much Love is; which does not only cover, and passe over: but prevents the commit­ting of multitude of offences.

The next thing that I have to speak of, Fifth cause Feare of God I shall but a little more then mention: but men­tion it I will, lest it should be objected to me: and because I know, wicked men will hardly believe, but such a thing must needs be a cause [Page 182]of sadnesse. That which I meane, is The Feare of God. He that feares God for love, is so be­loved of him, that he need not be affraid of any thing: and he that is not affraid of any thing, will be sorry for nothing. He that feares God, is afraid to displease him: he that is afraid to displease him, will take nothing impatiently: and he that takes nothing impatiently, will not be much vexed for any thing.

The next best herbs that grow in the garden of the Spouse, so good to prevent, and to purge melancholy, are Patience and Meeknesse, and Humility. Herbs, that grow all very low, and by the ground; and so the lesse exposed to wea­thers, and tempests, Pati­ence. and troubles. For the first of them Patience, (I meane the Habite of suffering well, though a man be not actually afflicted) there is not any thing in the world, I should prescribe, so soon as it: not to put a man in a fit; but to set him in a kind of habit of mirth. It hath a soveraine vertue, to take out the sting of the worst reproach, that any busie pettish wasp, flying in my face, will fasten upon me. It hath a vertue to take out the teeth, that it bite not at all; or to expell the power of the greatest affliction. It will whet, and sharpen thee a stomack, to slight the grea­test abuse. It will strengthen thy stomake, to live well upon the hardest fare. It will cleanse thy stomake from choler, and flegme: [Page 183]from testinesse to be moved, and dulnesse to be daunted: so that any course meat shall please thee, any injury down with thee, and nothing shall make thee sick. It will take away the loathing of the appetite, and the prejudice of the judgment, and give thee a resolution (which many times is sufficient) to relish the potion (I speak of wrongs, and crosses, and the like) like a patient indeed.

A patient man will apply himselfe betimes to the hand that strikes; and getting neer the rod as soon as it is moved, must of necessity by so much abate the force of the blow, as he stops the motion of the rod. Either the trou­ble of an evill will be prevented: or the evill of a trouble will be soon allayed by such a compliance. The way, many times, to prevent a blow in the face, is to set a man's face toward it, and catch the ball in his hand ere it come so farre. A thing that falls on a man from on high: if he stand still; and either shrink his shoulders, and pluck not up his courage, but let it fall into his heels; or be taken napping; or doe not think he may be hurt, and so pro­vide not for it: may by these meanes beat him to the ground. Whereas if he gather up his spirits about him, and call up his courage, and beare up his shoulders, and indeavour, and spread his armes to imbrace it; he may bare the burden without hurt, and not lye under it nei­ther, [Page 184]but stand upright. In the like manner the case stands with thee, Christian, when any evill befalls thee: and after the same man­ner must thou behave thy selfe. Be afore hand with every crosse. Look for every evill, thou canst think of, as if it were falling; and ward the blow. Expect every thing: and by this means thou wilt not Nil ad mira ri, prope res est u na, Nu­mici, So láque quae possit facere & serva re bea­tum. Hor: ep: wonder at any thing: which is the only way to make a man composed in spi­rit, and consequently quiet, and able be merry in any condition. It workes in a man an [...] a constant temper of mind, an equability, or moderation: which doubtlesse is a notable qualification for a merry heart: and therefore the Apostle, after he had bid the Philippians Rejoyce &c: ch: 4, 4: presently added [...] &c: Let your moderation be known unto all men.

And as in all manner of affliction, patience doth either make the burden light, before it light upon the man; or the man's heart light in bearing it: so much does Meeknesse in afflicti­ons from men; and more too; in regard that I cannot exercise my patience, till there be an affliction to suffer; but my meeknesse I can. Many times, the affliction which else would have been kindled, if I had been stout, and hard enough to have struck fire upon; whereas by patience, it could have been only lessened, and weakned; by my softnesse, and gentlenesse, [Page 185]and meeknesse, is altogether prevented. A godly man, having both meeknesse at all times, to carry himselfe; and patience in persecution to carry his crosse; will either be quiet with all mens consent, or be merry in spite of their teeth. A meek man hath seldome any bodyes ill will: because being no busy body to be in many places; he is seldome in any bodies way, to give him occasion of offence. Either he is quite out of the way; private, and retired, pos­sessing his soule in humility: or, if he be in the way; he is so low, and close to the ground, that none but he that hath a hellish foot, and treads under ground, can stumble at him; and none but he that hath the divell in his heart, can find in his heart to molest him. If any malicious spirit shall be angry for want of an occasion; and, sithence he could not be mo­ved by him by a provocation, will be moved by the divell by a temptation to injure him: he will either make the fire goe out for want of fuell, (making him leave striking by not resisting, weakning the blow, by withdrawing his body, and lying like the dog upon his back, so that, unlesse he be worse then a dog, he will leave off biting.) Or else, if his enemy be resolved to persist, and there be no remedy but his body must needs suffer: yet he will be sure his soule shall doe well enough, and with very indigna­tion beare up.

He will clap his head under his wings, like the beaten Cock, (that would seem to be bea­ten so much, that he may not be beaten any more) and when the other thinks he hath brought him to despaire, laugh in his sleeve, (or in his heart) and be merry where no body can see him. Whosoever can beare an injury offered; can easily forbeare to returne an other: and he that can forbeare, and hold his hand but never so little; will be so glad of his forbea­rance, and so proud of his patience, that for the joy which he hath for so doing, he would not for all the world, but he had done as he did. 'Tis as much joy to a moderate man, that he hath tempered his passions; as it is to a temperate man, that he hath moderated his appetite. A patient man (saith the Son of Syrak) will beare for a time; and afterward joy shall spring unto him, chap: 1.23.

He that does not think himselfe so good, as not to deserve to suffer an injury; will think the offering of the injury not to be wonderd at, and the suffering of the thing it selfe not to be grieved for.

I pray, doe but consider, who is most likely to be merry; or who is likely to be most mer­ry? he that is meek, and hath injuries offered, but never receives them: or he that is proud, or stomackfull, and provokes men to injure him, and receives the injurie, and cannot take rest, [Page 187]till he have taken rvenge? 'Tis not easy to think, unlesse thou hast tryed, what content, & joy, and triumph, it is to a godly man (more then if he had obtained a conquest over his person by force) as it were to starve his enemies malice, by denying it matter to feed on: to weary him out with waiting for provocations: to make him vex, and pine, and wast his own strength; and so to get the better of him (as Fabius did of Annibal) by slighting, and for­giving, and refusing to fight with him. Such a man as this, who is merry not only by his pa­tience, but for his patience, and not only glad to suffer, but glad that he hath suffered (which is a joy that will last to all eternity) notwith­standing all his sufferings, let them be never so many, we are so farre from thinking him a sad disconsolate man, and an object of pity: that we are rather of Aristotl's mind, not to com­mend him with praises, but to magnify him with admirations [...]. [...], Jam: 5.11. We may venture to call such men [...] men of blessed memory, while they are yet amongst us. Godly men, upon the account of this and other such graces, are so farre from being ordinary men, that they seem not to be men at all, but Angels: for they live Angels-lives, and have their conversation in heaven. E­very godly man, is a man of a heavenly spirit; and no earthly thing in the world can have [Page 188]power over him. Only a sad look from heaven, can mak him look sad. 'Tis not all the foule weather of scornfull looks; nor the continuall showers of scornfull speeches, can doe it. 'Tis no newes to him to be hated, that abhors him­selfe: nor to be vile, to him that hath humility (which is the next vertue that I mentioned) because he is vile in his own eyes already; which makes him not care how vile he is in anothers.

Doe not think to make him sad, by reproach­ing him with lownesse: and basenesse in the worlds account, Humility. who is so in his own. Thou canst not make him lower then he is already; for he is as low as the ground which thou treadst upon, and makes it his common practise to lay his mouth in the dust. All thy hard sayings, and re­proaches, that thou castest upon a godly man, fall upon him like stones upon a bag of wool, or fiery darts on a leathern shield (Eph: 6.16.) His clothes are girded close to him (for he is no loose liver) with truth, and innocency ( Eph: 6.14.) and he hath also upon him the brest-plate of righteousnesse: so that thou canst take no advantage against him. Thy reproaches have not the power upon him, which they have upon a wicked man. For there they meet with resistance, (like stones struck upon steel) and strike fire, and make a combustion. The least sparke of fire, will set him all in a flame. Having much combustible matter of passions; [Page 189]he is soon incensed and troubles himselfe for revenge, and is sad if it be but delayd. The godly man is above wrongs, and injuries, and miseries, and the world, and all. Without pride be it spoken, he scornes to take notice of his enemie, or his malice. He hath humility indeed, which makes him look low: but he hath nobility too (by adoption) which makes him look high, and live above the things of a lower world. His humility will make him look upon the ground: but not for dejectednesse, as if he could not look upward; nor for affected­nesse, as if he thought it a good worke (as, I feare, many doe) but only that he may not look, and gaze upon the things that are round about him, and see such things as may displease him, or grieve him, or seduce him. He hath none of those cares, Non de inte­grâ conscientiâ venit studi­um pla­cendi per de­corem, Tertull: de Cult: Faem: which the proud man hath so many of viz: among others: lest his clo­thes, or his words, or his carriage be not fine enough: none of his feares of being counted foolish, or childish, or clownish, if his looks, or his language, or his carriage, or his comple­ments be not in the fashion, or according to his quality: None of his sad thoughts, for coming off ill at such, or such an exercise; or suspici­ons, that such a one looks upon him, when he is doing this or that: Lastly, none of his jea­lousies, nor doubts, nor misconceits: with in finite more such troublesome busines­ses, [Page 190]which the proud man's head is continually full of.

Next to his humility, and carelesnesse of be­ing honoured with esteem, and reputation (an excellent preservative against sorrows, and vex­ations, which continually hang like flyes upon those that are shye, and nice in such things) is his Carelesnes of being honoured with prefer­ments, and places of wealth, and power. I call this carelesnesse, Modesty, or want of ambition (for we can goe a little further then Aristo­tle, who would not allow of Aphilotimy) 'Tis a vertue this, that having little to doe, and lesse to care for; can quietly sit, and sing, or sleep, without disturbance either from within or without: while Ambition, seeking great things for her selfe, walks up & down, scratching her head, and biting her lips; as sad, as cares, and doubts, and feares of miscarria­ge, with multitude of thoughts, and multi­tude of enemies, and multitude of obstacles, can make her. And yet hath not a godly man lesse honour (in mens hearts; that is, that they think him worthy of preferment) for not ca­ring for it but even so much the more. Where­as the wicked man hath many times the lesse, when he looks most after it: and when he hath most, he hath none at all, Prov: 3.35. The wise shall inherit glory, but shame shall be the promotion of fooles. When he hath all: he hath no con­tent: [Page 191]for he is, as Solomon says, [...] Prov: 28, 25: big, and wide of spirit, of a large heart, hardly satisfied: like a longing stomak, alwaies craving, and never filled, till it be full. The truth of it is, the godly man is soexcellent in this & o­ther vertues, that the wicked man himselfe can­not chuse but honour him in his heart, whether he will or no. Nay, in spite of his teeth, some­times he does bewray and discover it: for you shall see him stand gazing, and amus'd, and a­maz'd, when he sees the temperate man, and the devout man, and the selfe denier; and their faces seem to shine, when he looks upon them. I might speak a great deale more in the com­mendation of a modest man's life, in relation to his mirth, and joy: but I forbeare, lest I should make him blush.

Another vertue, which the godly man hath, much conducing to a merry life, is Taciturnity, or Saying little: as little troubled with sadnesse, as it is with repentance: For (as Plutarch De Liberis educan dis. said) [...], (in B. Hall's english) It repented me oft that I spake to much, seldome that I held my peace. It was the saying of a wiser man then Plutarch, Who so keepeth his mouth and his tongue, keepeth his soule from trouble, Prov: 21.23. Nulli tacuisse, nocet, nocet esse locutum. In many words there must needs be much hurt, and offence, either to the hearer or speaker: and, I believe there is [Page 192]as much vexation in the world, for words, as for deeds.

But, the most constant companion of godli­nesse, and the merriest companion of all, Con­tented­nesse. is Con­tentednes. Neither is it an ordinary merry com­panion; one that will be merry with them that are merry; or one; with whom a man may be merry, if he will: but such a one as will make mirth, wheresoever it comes; alway preventing trouble at home; alwaies ending, and never be ginning brawles abroad. Well may Contentednes make a godly man merry, be he never so mi­serable: for, it will make him rich, be he never so poore. Make him rich, did I say? or rather declare him only to be so? And yet no dispa­ragement to contentednesse, neither; as long as the honour redounds to godlinesse: with that, I know, it will be well contented. For godlines first is gaine by it selfe: and contentednesse is the gaine, or the fruit, of godlinesse. But such a fruit it is, as it beares continually, winter, and sum­mer; and more in the winter, then in the sum­mer: for adversity is her chiefest bearing time. I think, you may take those words of the A­postle, 1 Tim: 6, 6, Godlinesse with content is great gain, in the sense which some doe those of the Wise-man, Wisedome is good with an inhe­ritance: so, as if I say, a wise man is strong with his armour, or the like. A godly man, though he have never so little; having contentednesse, hath [Page 193]as much as he can desire. Now he that hath the goodnesse to desire but little, and the happi­nesse to desire no more then he can have: how can such a man chuse but be merry? A godly man is never without [...] moderatenesse of passion. Now where there is [...], there is also Suffi­ciency by him­selfe. [...]. (for if I care not how it goe abroad, & am one manner of man, goe how it will, and have that within me which will serve for every condition; I have no need of forrein things, & have enough of my own, or I count it enough that which I have, (which is all one) and so I am [...]) but where [...] is, 'tis impossible any condition should make the man sad For when a man is [...] (as who yould say selfe-sufficient) & cares for no more, as long as he enioys himselfe, or is able to live by himselfe; he cannot be troubled for want of other things, and consequently cannot be sad. On the contrary, the wicked man who mindeth earthly things, enlarging his desire as hell, and being as death which cannot be satis­fied: the objects of his coveting are alwaies so many, and those things which he can obtaine, so few; that, like a longing woman, he cannot chuse but be alwaies sick, and sad in mind, both with the trouble of coveting so much; and the thoughts of his misery, that he covets what he cannot have, and that he cannot have, what he covets. But especially, is he thus [Page 194]sad, if his maine vice be to be covetous, I meane in that sense in which we usually take the word, viz: covetous of money, or wealth, either to get, or to keep it, or to encrease it: wherein he en­dures so much paine, and feare, and distraction, (as, it may be. I shall shew you more fully in it's proper place.)

Another cause of mirth which godly men usually have (wicked men but seldome) is La­boriousnesse: and businesse of mind, and love of employment: qualities, that are of excelient use in a man's heart, to fill up the room, and stop the entrance to sorrowfull thoughts, and feares. As, on the contrary, constant experience tells us (and I can say somewhat my selfe) if a man doe not busie his mind, but be either a busie-bo­dy only, and wander about from house to house to tattle and prattle; or else lyes gaping, and folding his hands out of sluggishnesse; or ma­king pictures in his fancy, as children doe in the walls, out of pensivenesse and dumpishnesse: I say, if a man have such abundance of idlenesse (as the Prophet's word is Ezek: 16 40.) let him have never so great abundance, and fulnesse of bread: let him have an affluence of all world­ly things to his mind, and let every body please him, and doe all that they can to make him merry (besides being more exposed to the tem­ptations of Sathan, & more open to his assaults, while he hath no Work a doing, to keep him [Page 195]out) his own necessarily active, and still busy (such is the nature of his soule) but yet idle, and not busied mind, and fancy, will worke him sorrow enough, and more then ever he will be able to conquer, though nothing from with­out was ever able to overcome him.

Another vertue of a godly man that will dis­pose him to mirth, is Temperance: a vertue that will make the heart as light, as it doth the rest of the body. A Temperate-man, first Resolves to use but a little; and therefore hath not much trouble of care, to provide what he would have. Secondly, he doth use but a little: and therefore he hath not much trouble of feare, that it will doe him hurt. Thirdly, he hath used but a little: and so is free from the trouble of distem­pers, paine, and sorrow, and of much losse to boot. It were easy to be large upon this: But I have much field, and I cannot tell how to stand long upon one place.

There is one more, that is farre beyond all the rest, a vertue, shall I call it? or, a compound of vertues? I meane, Harmlesnes, or Innocency, or unwillingnes to hurt any body for the present, or hereafter. (for of innocency, i: e: un­guiltinesse and not having done hurt hereto­fore, I have spoken already) He that will not hurt his enemies with injuries, will never hurt himselfe with sorrows and vexati­ons. I think, there is none more troublesome [Page 196]to himselfe, then he that is most troublesome to others. The creatures of prey, live solitary in desarts, & disconsolate places: while the poore harmelesse sheep, and other such creatures as they are (though they be nearest the slaughter) skip, and play, and think of nothing. The in­nocent man, intending to hurt none, and having a desire to doe every one good (while he knows, that non-intention to hurt is sufficient to excuse, & a desire to doe good, good enough to commend him) can no more be sad for hav­ing done hurt, then he hath cause to grieve for not having done good. 'Tis not the act of doing hurt, will make a man the worse: no more then the power of doing well, will make him the better.

With his unwillingnesse to doe hurt (for else I should not care much to commend him) there goes a willingnesse to doe good, then which there is nothing that workes more con­stant quiet to the soule of any Christian: espe­cially if his endeavour be for the soule of his brother. The object being better; the good done is the better too, the person's commenda­tion more, and the joy for having done it, grea­ter. To enlarge a little here (though I have spoken to this purpose already) What a deale of comfort does a man take? what happinesse doth he count it? and with what joy does he tell of it, and remember it, that he lifted up [Page 197]an other man's oxe out of the ditch? or saved his lamb from the fox? or any thing else, though it be but of little value, from the fire! How much more joy then, think you, must it be to a man (unlesse he doe well, and know not of it, which is more then he can doe: for a sens­lesse creature may as well doe a good deed, that hath no knowledge at all; as a reasonable creature, if he have no knowledge of what he does) to have sav'd, or wonne, or gain'd a soule (for such a thing it is to convert a soule; and we have no weaker adversaries then Satan, and all the world to contend with us for the prize) to have lifted it up from the pit of hell, reco­vered it from the jaws (not of the fox, but) the Lion, and snatcht it as a firebrand out of the fire, when it was so near to be burnt? If it be such a comfort, and joy, and glory to a School-master, to have made a good scholler in human learning what must it be to have made one in Divine? (and there is no learning, truly learning? but the Divine: nor any Divine lear­ing truly Divine learning, but Christianity, and godlines) Paul cals the Christians in Philippi his joy, and crowne, chap: 4 1: and so those or Thes­salonica, his joy, and Glory, 1 Epist: chap: 2.20. Surely, he that converts a sinner; since his cha­rity is all as much; his joy must be no lesse then the woman's was, when she found the g [...]o [...]t, or the Shepheard's, when he found that [Page 198]sheep that was yeelded for lost.

And here, now I am speaking of saving of soules, and converting of sinners, (In which I comprehend strengthening the weak, instructing the erroneous, and ignorant, and com­forting the afflicted, and all other such actions of a godly man as these are, (tending to the be­nefit of other mens soules) I have an ocean of matter before me, & I have much adoe to forbeare launching into it; but I am afraid of going too farre, or tarrying too long at sea, it is such pleasant sayling.

There are two things more in a godly man that dispose him for mirth, which I will but mention. The first is, the Agreeing of his Will with the will of God. The second is (that which will follow upon this, and the rest of his qualifications formerly mentioned) a Prepa­rednesse for any condition, or time, though it be the very last judgment; for he lives not in darknesse; and therefore that day cannot come upon him as a thief in the night, 1 Thess: 5.4.

For the first, that it is so, may not be questi­oned: for his constant prayer is, Thy will be done; and his ordinary motto, The will of the Lord be done, or, It is the Lord, let him doe what seemeth good. And then, if it be so, that he may be merry in any condition, is all as true. For, if his will be according to the Lord's will: nay, if his will be at all times this, that the will [Page 199]of the Lord be done; and he knowes that there is no evill in the City, but what the will of the Lord is, should be done: 'tis as impossible, that any evill should make him sad; as it is, that, that which is according to his will, should grieve him: which cannot be.

For the second, that it is so, appeares by all my discourse hitherto concerning his cenditions. For being furnished with good qualities, and all things necessary within; doubtlesse, he is provided to entertain any guest that shall come from without, and to welcome and com­ply with any accident. Which if it be so; that he cannot be sad will follow; because, being so prepared; he knowes how, and he hath ability wherewithall to doe it. He will use every con­dition so, as it shall in no way force him to sad­nesse. If it be bad; he will not be so much trou­bled as to be sad now; and if it be good; he will not be so much gladded, as to occasion himselfe to be sad for it hereafter; as other men are wont to doe through want of mode­ration. Having so many props, and helps, as he hath (the grounds, and causes of joy, which I have mentioned) and being so well taught as he is, by the spirit from within, and by experi­ence from without; and endued with so much strength, and courage from above: like a thing that is square; which way soever he falls, he will stand upright; and throw him, how you [Page 200]will, he will be sure to pitch upon his legs, and courageously say with Paul (Philip: 4.12.) [...] know how to be abased and I know how to abound [...] every where and in all things, I am instructed both to be full, and to be hungry, both to abound and to suffer need.

It were easy to shew, what quiet the Conti­nent man hath, in comparison of the Incontinent man: whose restlesse burnings with desire, and his difficulties, and feares, and diseases, in, or after the accomplishing of it; there is none but will easily believe. So likwise, to shew how quietly, and void of vexatious thoughts, the Mercifull man lives, in comparison of the Cru­ell man. Neither were it difficult, to enlarge upon severall other commendations of a godly man, in regard of his vertues, and the usefulnes of them ro the producing of joy: but this much may suffice or the present.

There are also severall other wayes for a godly man, to make himselfe merry. I could shew him some out of Basil, in his sermon of Thanks-giving, wherein he explaines those words of the Apostle, Rejoyce alwayes &c: For putting the question, whether the Apostle did not exhort Christians to an impossibility, in re­gard that at all times, either they are in affli­ctions, which it is impossible they should be glad of; or have committed sinnes, which they are bound to be forty for; he answers himselfe, [Page 201]and says; First, that misery, and sinne, Licet uti pec­catis Estius in L. 1. Dist: S. 2. which breed so much sorrow to others; to a man that is in Christ, prove an augmentation of joy. Secondly, that such a man, in the greatest affli­ction, hath those things to meditate upon, which will afford him abundant occasion to rejoyce: as, among other things, his creation out of nothing; his being made after the image of God; his having reason, and understanding; his power to discerne between good, and evill; his restauration after his fall; and his hoped for resurrection after his death.

In the next place, because the carnall man, (whom Idesire to lure over to christianity) un­derstands not these things, & is better acquain­tend with worse; I think, it may doe well, now I have spoken so much of the chiefe causes of joy, which a godly man hath: to say somewhat of the chiefe causes of sorrow which he hath not: especially considering, that men of fearfull and prejudiced minds, though you tell them of ne­ver so much good, which they never thought of; you had as good say nothing, unlesse you tell them likewise, how they may avoyd never so little evill, which they are affraid of; al­though that evill be so cleane contrary to the good, that it cannot consist with it. You shall never make them merry, by telling them of living in plenty, or an assurance of having this, or that; unlesse you can perswade them, [Page 202]that they cannot come to poverty, by such, or such a mischance; or that nothing can hinder them of it, or take it from them. There are within a man's own selfe, two grand enemies to his own mirth, Care, and Feare. He that hath the first, is sad, because he thinks he can­not obtaine: and he that hath the last, because he thinks he cannot avoyd, what he would. For the first, The godly man may not, (and being a godly man, will not, because he may not) suffer it to be within him. He may not by any meanes take care upon him: and if he happen to have it thrown upon him, he hath a warrant to cast it off againe upon God, who ca­reth for him. See an expresse command for it Phil: 4, 6, Be carefull for nothing &c: Be not sollicitous; as if thou thoughtest thy ca­ring were sufficient without God's providence; or, as if God's providence were not sufficient without thy overmuch caring. He that is so, must needs be sad for the present with the trouble of care for good, and will be afterwards with the trouble of sorrow for ill succes. But the godly man is never so, nor so. As for Feare, it is too cowardly an adversary to conquer the heart of a Souldier of Christ. The righteous is as bold as a Lyon. His heart is too well fixed, to shake for Feare, Prov: 28. Psal: 112.7.8. It is tyed fast to God, by hope, and faith: and it is held fast by God, by his everlasting love.

A godly man is a choyce vessel, without cran­nie, or breach, or leak: not to be sunk, with the waves and troubles of conscience; for they shall never be so strong as to break him: nor yet to be overwhelmed, with the waves and troubles of afflictions; for they shall never rise so high, as to get above him. And therefore is it, that an upright man can walke to and fro so boldly, and not be touched at heart (though all his haire be burnt) in the greatest combusti­ons, Isa: 33.14, 15. If he have at any time a lit­tle touch of feare (as he may have, being a man; neither doth reason require that a man; or faith, that a Christian, should be senselesse) yet it is so, that he may be merry nevetheless, and re­joyce with trembling, as the Psalmist speaks, Ps: 2.11. But yet, I pray tell me, what should he feare? It cannot be any kind of misery: for he knowes well enough that all things work for his good; and therefore misery too, among the rest. Neither can it be any kind of adversary (and who will slye when none pursues him? un­lesse the terrour of God be upon him; which is only upon the wicked) for he is well eased of all his adversaries; & therfore feares them not. First, he feares not what the divell can doe; be­cause, he cannot kill the soule, but with it's own sword. I meane thoughts, words, & actions: which by the grace of God he shall never have power of. Secondly, he feares not what Men [Page 204]can doe; because, they can but kill the body: and for that, he could afford to come againe, and give them thanks, because of a better life, which by this meanes he enjoyed the sooner. Thirdly, He feares not what his lusts can doe; because they are Mortified themselves, and cannot kill either soule, or body. Fourthly, he feares not what the World can doe; because, he hath overcome, not only the temptations and tempting vanities of it, so as he scorns to be sor­ry if he want them: but all crosses and unpleasing accidents, that he can meet with in it, so as he scornes to be sorry, if he have them. Last of all, he feares not, either the King of terours himselfe, Death; because they two are friends now, and he hath, in a verry good sense made a covenant with him; not that he may not med­dle with him, but that he doe him no hurt: or secondly any of his Pursuyvants, as Sicknes, and deadly diseases; because, to him (that I may use the words of our Saviour concerning La­zarus, even when he knew he was to dye, John 11, 14.) They are not unto death. They are not sent by God so much to kill him, & take away a life that is but temporall (though that be no more, then to lay his body down softly on the ground; or rather lay it up safely in the grave against a good time) as to make it better alive; that when he hath raised it up againe an incor­ruptible, and glorious, insteed of a corruptible, [Page 205]and base condition; he may give it a life that shall last to all eternity.

By this time, I hop, I have brought you over to be of my mind, that a godly life is the mer­riest. In the next place, lest you should mi­stake; and, because the best life hath so much mirth; where you see much mirth, presently think, that there is the best life: I will give you some marks, & chraracters, whereby to di­stinguish the true mirth, which is to be found only in a godly life, from that which may be had in a wicked. Those marks are drawn partly from the Authour; & partly from the the object, and subjects; & partly from the properties of it.

1. For the Authour, (the principall mover, or efficient cause of it) it is the Spirit: according to Paul, Gal: 5.22, But the fruit of the spirit is love, joy &c: Joy hath the second place among the fruits of the Spirit: who may be compared to a Fire (as it is in Math: 3.11.) as well for warming, and cherishing, and refocillating the heart with joy; as for purifying, and purging, and cleansing the conscience from dead workes. 'Tis the Spirit's proper office, and businesse, to be a Comforter. And therefore a godly man may lawfully be merry, upon his warrant, and never feare to be troubled for it (whereas the wicked man is sure to be cal'd to an account for his mirth) because his authority is good; having his warrant and commission, from the [Page 206]Father and the Son both; and being sent down among'st us under that name.

2. For the Object, The maine, ultimate, and adequate object of it, is God: who is the object perse, and there is none other besides; unlesse it be anologically in relation to, and by participation of him! I say, the object of it is God. For as the joy is from, and by God the spirit, who beget's it in us: so is it in God the Father, who gave his Son, and all things else with him; and (especially in God the Son, who gatt it for us, and gave himselfe a ransome to redeem us from sinne, and punishment, and sorrow. Whence it is, that you find those ex­pressions of rejoycing in God &c: so frequent in Scriptures, wheresoever there is either an ex­hortation to rejoycing, or mention made of the practise of it. See one place in the prophecy of cap. 61.10. Isaiah; and two in the Epistle to the cap: 3 1. & c. 4.5. Phi­lippians, (where, I think, as in most other pla­ces of the Epistles, by The Lord, is meant more especially Christ (as I hinted but now) the Soveraine Lord, and God (indeed) of all the world, but more peculiarly the Lord and Ma­ster of the Saints, who are his houshold: and their High Lord, of whom by faith they hold their inheritance, which he purchased for them: and their Lord and Owner, whose peculi­um, or peculiar possession they are, purchased by, and to himselfe) What happinesse hath he, that [Page 207]hath such an object, to rejoyce in! What perfect joy hath he, that rejoyces in such an ob­ject, though in none besides! And indeed, none besides must it be for if he rejoyce in any thing else, that the world affords; his joy in this will be little. Sicut Ber­nard: Serm: 38. De Verbis Domi­ni. non potest homo duo­bus dominis servire: sic & nemo potest in, hoc secu­lo gaudere, & in Domino. A man can no more rejoyce in God, and the world too; then he can serve two masters. Better be content with this object alone and seek no further. Tis the way to make the joy better. A true friend will be most trusty to me, when I trust most to him: and if I trust wholy to him, I shall be sure to have my businesse done. If thou shouldest seek further; thou wouldest but loose thy labour, as Solo­mon did: who sought farre and neare, to plea­sures, wisdome, and wealth, thinking they might make him some mirth, and content; but in the end, he confessed, he found the best of them but meer emptinesse, and vanity, and vexation of spirit.

3, For the subject of this mirth, as the Au­thour was the Spirit of God: so the subject of it is the spirit of man, or the spirituall man. For in a godly man's mirth, the outward man hath little or no share: 'tis the inward man, that re­joyceth; and that for inward, and spirituall things only. De interioribus gaudeamus, de ex­terioribus necessitatem habeamus, non voluptatem, [Page 208]sayth Austin on the thirteenth psalme. Out­ward things are but for his necessity; and so he uses them: and not for his pleasure or delight; for, so he should abuse them. 'Tis not as the mirth of a wicked man: for that is but just as much as you can see; meerly superficiary, or shallow. The wicked man, is like one that weares all his clothes at once. If he have never so great need, he hath no change. When his mirth of laughter is done, which heshewes abroad to all the world, commonly to serve them; he hath no more at home to serve his own turne. When his outward mirth is ended, & his out­ward comforts faile him: he hath not one dram of inward mirth, or comfort, to support him, & keep him warme for one minute. Alas, it were a poore businesse if a godly man's mirth were no better then so. For what joy can be in the labour of the sides, or the throat; if it goe no deeper? What is the merriest tune upon the treble of the tongue; unlesse the base and ground of the heart, consort? Or, what is it to say with David, my lips shall rejoyce; unlesse we can adde with him, And my soule which thou hast re­deemed? Psal: 71.22. If a godly man's mirth were no better then so ( viz: to consist in laugh­ter) it were little better then madnesse; for ipse dixit Solomon (who, no doubt, had liv'd a jovi­all life, and therefore could tell by experience) said it, and stood to his word, I have said of [Page 209]laughter, it is mad, Eccles: 2:2. No, the mirth I speak so much of, is no such thing as uses to be expressed by, or hath it's being in shouting, or dancing, or shaking of the sides, or shewing of the teeth. Neither are any of those expressi­ons, the necessary fruits, or signes of it. For then, you might often conclude against me: in regard you shall often find them missing (being either neglected for love of better, or forborne for feare of offence) The instrumen­tall causes of this mirth, are of the same nature the efficient, moving, and all the rest are, not carnall, but Spirituall. Godly joy playes least in sight, and plays most so. It is not ordinary ware: to be seen by every one that sees the ow­ner. 'Tis not a thing that may be imitated by beasts; or any man, but the spirituall. Flesh and bone, and skin, and bodily organs, cannot act such a pure, spirituall, and divine work.

Nay, most commonly, when (for ought a man can see) by his countenance without, a godly man may be sad, and melancholick, and perplexed: his joy and mirth within, grows so much the stronger; as heat does in many bo­dys in the inner parts, by the antiperistasis of the cold that is without. Or rather, indeed, the Soule, knowing the nature, and worth, and excellency of the joy, coming from a Spirit; thinks it unfit to marre the gift in the use, and abase it in the enjoyment, by suffering it to be exer­cis'd [Page 210]by lower instruments then spirituall: & therefore keeps it wholy to her selfe, without dividing it out to many subjects: so that the joy, being undivided, must needs be stronger in it's exercises, by, being united: & the Soule the stronger to exercise it, by being undistracted, & more at leasure: For so she does all her selfe, and trusts not to servants; and who doubts, that the work is bettter done, when the mistresse does it her selfe?

Other marks there are of this joy, to be fetcht from the nature and kind of it; and from the chief properties, & qualities belonging to it.

The properties belonging to a godly man's joy, which are not to be found in the joy of the wicked, are, 1. Truth, & Sincerity. It is joy in puris naturalibus, as they say. 'Tis all gold, & without any alloy. No mixture of wormwood in the cup, to imbitter it: no ill herb in the pot, to marre the broth. No trouble to goe with it: no bitternesse, or sorrow in the bottome, to come after it. It is good without sorrow, so that he does not grieve with it now: and it is good without sinne, so that he need not repent of it afterwards. 'Tis without the adulteration of sadnes, to make it uncurrant; & the mixture of any thing that is evill, to make it unpleasant. The mirth of the godly is the quintessence of joy; the gladnesse of joy, as the expression of the Psalmist is more then once, when he would set forth the [Page 211]great­nesse of joy, Psal: 43, 4, I will goe unto the altar of God, unto God my exceeding joy. In the origi­nall 'tis, the gladnesse of my joy. So Psal: 68.3. Let the righteous be glad: let them rejoyce before God: yea, let them exceedingly rejoyce. In the original 'tis, let them rejoyce with gladnesse: as if there might be a joy, that had sorrow with it; and as if none but the righteous could have such a joy, as hath none with it.

A wicked man's joy can be but little better then equivocally so, as a painted dog is a dog, or a dead man, a man. 'Tis not true i:e: sincere: For it is mixt with sorrows and never runs cleare. Neither is it true, i:e: genuine: for it is but fain'd, and hypocriticall. 'Tis no jugis aqua, water that comes from a fountaine from whence it may be continualy supplyed. 'Tis but like the river that Job speaks of: dryed up in the scorching summer of adversity, when he hath most need of it, and when the godly man's joy is highest. There is a faire outside, indeed, of profuse laughter, and jollity: but there is no­thing else. There seemes to be something good­ly: but 'tis no more then a whited wall, with mud underneath; or as a whited sepulcher, beau­ty full without, but full of dead mens bones, and rottennes within. 'Tis not gold that you see in a hypocrite: 'tis but gilt, upon tinne. So much gilt without; so much guilt and vexation, and sor­row within. His inward parts are as full of vex­ation, [Page 212]and sollicitous thoughts; as they are of ravening, and wickednesse. ( Luk 11.39) His mirth is like the pleasant itching of a sore, that is healed to soone: for it is [...], and it fe­sters underneath, though it look never so well. Within there are prickings of heart: for in the midst of their laughter (as Solomon saith) their heart is sorrowfull: and besides that, the end of such mirth is heavinesse, Prov: 14.13.

2. Property of a godly man's mirth is Ful­nesse, and perfection. Fulnesse, I say, absolute, in quality, or truth; and in quantity, as much as this present life is capable of: For as for ab­solute fulnesse of joy in Melancthon upon those words, Your joy shall be full, Joh. 17. Intelligatur ergo non quantitate, sed sir­mitate. quantity, we must tarry till the next life. However, there is such fulnes of this joy, even in this life; as that it cannot be exhausted, measured, or expressed, either by the actions of the body, or the relation of the tongue.

Yet is it not the worse neither, for being so great: for it is all as good too; even, as Peter says, Full of glory, 1 Pet: 1.8. It is said of the disciples, Acts 13, 52, that they were filled with joy, even in a time of persecuti­on. What Christ hath done and spoken for us (and so whatsoever he does, or speaks for us still) it cannot have lesse effect in us, then to make us truly joyfull, John 15.11. These things [Page 213]have I spoken unto you, that my joy might remaine in you, and that your joy may be full. All redeem­ed ones, that have so many mercies on every side, & are encompassed with the Ps. 5.12 & 32.7. favour of the Lord; must needs be encompassed also with Ps. 32.10. songs of deliverance, and girded Ps. 30.11. with gladnesse. If it were not so; or, if it should not be so; God would never have said by his Prophet Isaiah chap: 65.14, that his servants should sing for joy of heart: (for the godly only sing for joy of heart; the wicked sing for want of it) nor would the Psalmist have the Saints be so merry, as to shout for 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 [Page 214]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: 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 [Page 215]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 [Page 216]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.

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: [Page 218]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 [Page 219] 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 them come when they will come; he is ready to re­cieve them. Nay, more then so, he knowes that they will come; having intelligence long agoe given him, that which was but now spo­ken of. And therefore (to retort my obje­ctours own arrow in their own face) being still in expectation of them, and seeing them before they see him; he takes his time to fit himselfe, and his best advantages to deale with his ene­my: and so 'tis a thousand to one but he over­comes him ‘—Infregit fortunae vires, quisquis prior vidit.’

He that sees the Basilick first, shall neither be overlook't, nor overcome.

2 They are also well prepared for him: as well, and as carefully, as a father, if he were the physitian, would prepare a medicine for his own child: sugar'd over, and corrrected with many lenitives, and made easy to endure. On­ly, they must have some strength left them, to effect their intended operation; which was, that being but short and momentany, they might worke out for them an everlasting, and farre more exceeding weight of golry, 2 Cor: 4.27.

Now, because (it may be) you will hardly be­lieve this, that afflictions should be easy to the [Page 220]godly: & because it is of great consequence for your own use, and the maine designe aimed at, viz: the Mirth of the godly, it will be labour, and time well spent, to shew you more fully, how i [...] may be so.

To begin therefore. Afflictions may be ea­sy to the godly man. First, because of the Commonnes of them to such as he is: even to all the Saints that have been, of whō he hath hard, or read: all that now are, whom he hath seen himselfe, or heard of by others that have seen them: all that shall be, of whom he hath seen, and heard the prophecies, that their condition shall be the same that his is. He that is in affli­ctions; and knowes, that all those which are, or have been of his mind, are not, nor have been otherwise then he is; cannot in reason: and he that knowes that alwaies those that shall be, shall not be otherwise: seeing there was a time, when he himselfe was not (and so he is one of those) cannot in sense, expect to be otherwise himselfe. Loe a necessity, which he himselfe knew, that it could not be otherwise: insomuch that I may say to him, and such as he is, as Paul did to the Thessalonians; 1 Epist: 3, 3, No man should be moved by these afflictions: for your selves know, that we are appointed thereunto. To grieve for what a man knows must needs be, is folly: to grieve for what comes of his own chusing, is worse. Now he chose to be godly, though [Page 221]he knew a necessity that such must suffer affli­ctions.

I need not leave this argument for the weak­nesse of it. For, doubtlesse, Commonnesse of a godly man's Affliction to others, must needs lessen the heaviness of it; if there were no­thing else, and no limitation what those o­thers were. For, Solamen miseris socios habuisse doloris, is an old saying, and true, whatever the company be. The heathen themselves, even those who were so farre from thinking that o­thers should grieve for them, that they thought it unfit to grieve for themselves; yet thought it a great deale of ease to a man, to have a great deale of company. Ci­cero (in his Epistle ad Coecinam) Levat enim dolorem communis quasi legis, & humanae conditionis recordatio. But, if there be ease to be had from the common condition of humanity, where there is nothing but company; much more from the common condition of Christia­nity, where there is is not only com-passion and company; but compassion, and sympa­thy: a [...] (or communion) not only in ha­ving every one the same head; but in enjoying the same good, and suffering the same evill one with an other. Christians are not only suffe­ring fellowes; but fellow-sufferers: not only bea­ring each one his burthen; but every one ano­ther's burthen. Adde hereunto the company of [Page 222]one, who is more worth then all the world, Jesus Christ: who was in all points tempted as we are, Heb: 4, 15: who besides compassion to pity (being touched with the feeling for our infir­mities) hath consolation to comfort: who so suffers with them (being himselfe afflicted in all their afflictions, Isaiah 63.9.) as to make them able to suffer with him; having not only bow­ells to resent their affliction; but a hand to re­lieve, and make away in the temptation to escape, 2 Cor: 10.13.

2. Afflictions are not so grievous to the godly, because, to them they are not clouds only, or signes of anger; but rainbowes, & dona­tives, and tokens of love now, and very good signes of salvation hereafter. They are sent to them from God: and not only for a [...] a proofe of their faith (as they are said to be by James chap: 1, 3: and by Peter 1 Epist: 1.7.) but [...] more then a proba­ble signe Drex­elius makes them one of his twelve marks of their prede­stinati­on. that he loves them. 'Tis not their curse to be afflicted, but their blessing: Not a marke of a rogue (for afflictions are the marks of Christ, Gal: 6.17.) but an honorary privi­ledge of such as the King of heaven intendeth to honour, Phil: 1, 29, To you it is given &c: To you it is given in the be­halfe of Christ not on­ly to be lieve on him but also to suffer for his sake. [...], 'tis a speciall gift, wont to be bestowed upon them, as upon those that are gracious and in his favour ( [...]) Afflictions, as I said before, are the marks of Christ, which he sets [Page 223]upon his sheep. And so they are also the marks, and badges of Christianity. They are God's u­suall livery which he gives. They are another baptisme, and seale of his Covenant with us. Our Saviour called his crucifixion, his baptisme, Math: 20. It must not, and doubtlesse, it will not be gievous to him that will be a Christian, to be baptis'd, and to be anababtis'd so over and over.

If it be so; then give me afflictions, or I dye. Oh, let God afflict me with all my heart; so long as he says, I have chosen thee in the fur­nace of affliction, Isa: 48.10.

If a Schoolmaster beare no affection to a lad; he will even let him alone, to take his own course. Whereas, if he love him, and desire to doe him good; he will be ever and anon pu­nishing him with exercises, and setting him taskes, and trying him with difficult questions: and a good Schollar would desire to be often tryed. Just so it is in the schoole of Christ; where the tryalls are afflictions, Rev: 2.10. And those are oftenest tryed (and 'tis for their cre­dit; as 'tis for school-boys, so to be) that are most beloved: and those are most beloved, that seem to be least. Illi verè irascitur Deus, cui non irascitur, God is angry with him indeed, with whom he is not angry. Tis the way to be, & a signe of being left to destruction, to be left to a man's selfe.

God, (like many School-masters, and fa­thers) is most angry, when he sayes least. When he neither chides me like a father, nor chastises me like a master: I have cause to feare he will sentence me like a Judge; and will punish me the more, for that he hath pu­nished me so little. 'Tis true, a child, or an ap­prentice, either (at any time) because he is ig­norant, may think it to be out of ill will: or (at the first) because he is young and tender; may take it to heart, and think, and speak the worse of his master that beates him, for a long time, while he remaines in his ignorance, or his childhood. But seldome, or never, knew I such a one, after he came to knowledge or yeares of discretion, (unlesse he were then so bad, as not to know the good of it by experi­ence) complaine of correction. It is even so with a young schollar in the schoole, or an apprentice in the houshold of Eph: 2.19. Christ. At first, perhaps he may cry out of infirmity (being but weak in the faith) and he may complaine out of igno­rance (being as yet but in the rudiments of chri­stianity [...] Heb: 5.12.) and but now initiated into the Tem­ple; 1 Cor 3.16. Ye are the tem­ple of God. that he is hardly dealt with, when others are spared. But afterward when he is well grown, and grown strong in faith, and hath been a good while in the Sanctuary (whither David went, Ps: 73 17.18. when he would see the end of the prosperity of the wicked) and hath gotten [Page 225]to himselfe a good degree in all saving know ledge of Christ; when he percieves the benefit of correction, and sees to what passe others come, who were let alone to their liberty: then he is just like him, who is angry with his phy­sitian, while he is sick with his physick: for af­terward, when he hath found the good of it, he thanks, and prayses his Physitian, for doing so well, likes and commends his physick for working so well, and blesses himselfe for taking so good a course. Then you shall heare them say (as I my selfe have said many a time) I would not now for a thousand worlds, have been without chastisement. Better, never to have been borne then to be a Heb: 12.8. But if ye be without cha­stisement, whereof all are partakers, then are ye bastards and not sons. bastard so. If I had not been sick, I should have been. If I had not been diseased with afflictions then; I had bene diseased with sinne now, and to be diseased with punishment for ever hereafter. It was a good Ps: 119.71. turne, that I was af­flicted: otherwise, in what case had I been? Nihil eo Demetrius in Seneca. in faelicius, cui nihil infaelix contigit. None more unhappy, then he that is never un­happy. The furthest way about to unhapinesse in the worlds account, is the neerest way home to unhappinesse in the Christian's account, or that which is such in­deed. If it be a woefull thing, to receive a man's [Page 226]consolation here, as it is said it is Woe unto you that are rich for ye have received your consola­tion. Luk 6.24. I cannot but think the better of my selfe, and hope for the better from my God, for his chusing to afflict me now. I will not be angry, let him doe what he will. No, if I may have my choyce; let him strike me, and love me, rather then stroak me, and hate me. A lover was ne­ver angry with his mistresse for striking him, though it were never so hard: because he takes it as a token of love. Falling out amongst lovers is a renewing of love. Here is no falling out, but all love. Ablow in love is better then a gift: & a gift from one that hates me, is worse then a blow.— Timeo Danaos, & dona ferentes.

Let him that loves me, or let my God smite me rather. I shall count it a kindnesse: it shall be as pretious balme: Ile warrant you, it shall not break my head.

A godly man cannot but take the afflictions which God sends him, as from a loving ma­ster: who bearing a love to a scholar, chastens him betimes, when 'tis least shamefull, and most profitable, He that spa­reth his rod ha­teth his son: but he that loveth him chastneth him betimes. Prov: 13.24. God corrects him privately here in the sight of a few, and those such as (many of them) will not rejoyce at it (unlesse because they think it is for his good) but ra­ther [Page 227]grieve with him, and comfort him, and doe what they can to deliver him; that he may not doe it publikly, in the sight of all the world, when every one will rejoyce at the sentence, and where there shall be none that shall be a­ble, or willing to save a man.

The godly man is judged now, that he may not be judged then 1 Pet: 4.17. (For the time is come that judgment must begin at the house of God: and if it begin first at us, what shall the end be of them that obey not the Gosple of God?) Which must needs be a great deale better. For now, there is an Advocate: then, 'tis all judges; God and his Saints, and the advocate himselfe. 'Tis well, that judgment begins with the godly, bet­ter have it begin, then end. With the wicked it begins, when it ends; which is a sad thing, viz: to have the last judgment, when they are sure to have the worst; and to be reserved to that too, as they are said to be, 2 Pet: 2.9. The Lord knoweth how to deliver the godly out of temptation: & to reserve the unjust unto the day of judgment to be punished.

Well then, the love of God to the godly, ap­peares clearely in their afflictions. And this apearance of his love to us; if we care for his love, and love any thing that comes from him: (as we use to doe with men whom we truly love) it will be abundantly enough to us, to make our afflctions, our greatest consolations; [Page 228]so that we may say with Paul (2 Cor: 1.5.) As the sufferings of Christ abound in us; so our consolation aboundeth in Christ. Let him send us never so much foule weather of troubles, and calamities: if the clouds be not so thick, but we may see his face shine thorow, we care for no more. It will be as good to us; as if they were removed out of the way, and we were delivered. We will say, as the Psalmist did, Psal: 80, 3, Turne us againe, O God: and cause thy face to shine, and we shall be saved: (and so v: 7.19.) doe but cause thy face to shine, and we shall be saved.

3. Afflictions are not so grievous to the godly, not only, because they are sent in love, and are not hurtfull (for who will give his friend that which shall hurt him? and God (besides) hath made a promise to his children long agoe, Isath: 43, 3, That when they passe thorow the waters, he will be with them: and thorow the ri­vers, they shall not overflow them: when they walk thorow the fire, they shall not be burnt, neither shall the flame kindle upon them. Insomuch that Hi­erome, seeing the Church still having the worst, and yet being never the worse; compared it to the Bush, Exod: 3, 2, that continued burning, and was not consumed) but also because they are infinitly profitable, and beneficiall every way, to perfect us, and make us fit to be redeemed ons: [Page 229]as our Redeemer himselfe was perfected by suffe­rings ( [...], Heb: 2.10.) and so made fit to be a Redeemer. Like the bitterest pills, they have the sweetest operation; and that to many excellent effects, which I shall speak unto.

1. They are very good to hasten both the birth, and the growth, of the new man.

There is no readier way to be borne againe: then through paines, and pangs, and travells. Nay there is scarce any way but that. For how shall there be a birth, and delivery; where is no travell, nor burden. How can the body of sinne be dissolved, and the life of the old man be ta­ken away, without paine; while the body of flesh and bone, and the life of the man himselfe can­not? Can a man goe on hot coales, Prov: 6.28. and his feet not be burnt. or can a man be [...]ath 3.11. baptised with fire, and feel no paine? Certainly, weaning from the milk of the world, must needs be painfull at first; before a man finds, that there is better nourishment in the milk of the word. The cir­cumcision of the foreskin was exceeding pain­full; insomuch that Gen: 34.3.5. two men could master a whole town, when the men were circumcised. And doubtlesse, the circumcision of the heart (the circumcision of Christ, as the Apostle calls it, or the circumcision brought in by Christ) is as painfull; the heart being as tender, as that part: and without the circumcision of the heart, [Page 230]there can be no putting off of the body of the sins of the flesh, according to the words of the Apo­stle, Col: 2.11. A man must put off, & cast off, and cut off, & deny, not only the world, but his own selfe. The very heart must be broken up, & the old frame quite taken abroad; ere Christ can be formed in it. No setting a new stamp, with­out defacing the old. You must get away the bad flesh, if you will have better come. As in the ordinary course of nature, there must be a corruption before there be a generation: so in the ordinary course of grace, the death, and corruption of the old man, is necessarily prere­quired to the generation, and birth of the new. I call it generation, because it is called regene­ration; and because it is a second generation, whereby we are begotten a new. Not as if it were a generation properly so called. For there is nothing in us, out of which grace can make any thing. Who can bring a cleane thing out of an unclean? And therefore that new thing which is made, is called a Galat: 6.15. creature. It is indeed a creation rather and the worke of an Almighty power, to make a new man, or to forme the the second Gal: 4.19. I travell till Christ be for­med in you. Christ is the second Adam 1 Cor: 15.47. Adam: even as it was to make the first man, or to forme the first Adam. I say, that be­fore this introduction of the new, there must be an ejection of the old inhabi­tant, [Page 231]by reason of the enmity between them, they cannot be together.

Believe it (I speak, for the most part) there is a great deal of paines to be indured, in fashio­ning a new man. A bone out of joynt is not set in it's place but with paine. If there were no paine, when it was set; without doubt, it was not set aright: and in short time, though it may not for a while, it will appeare. (I speak of the paines of Humiliation, and Conviction) Commonly, your seeming religious men, are such as never knew what the throwes of the new birth meant, and did but only pretend them. I shall ever suspect that Christian, that was never afflicted. His drosse, and tinne must be purged out in fire: and there must be much contrition, and beating with the hammer of af­fliction, before it can be well wrought. I can­not hope that any thing that is hard (as our hearts are) will be made into a new fashion, till it be put into the fire, and softned with the flames. Honey-combs must be squeez'd; D. Featly Ore must be stamped in the mills, and tryed in the fire: and so must the Saints too, before they can be gold fit for the building of the new Jerusa­salem.

And so for the growth of the new man. As our rational life is best, when our vegetative is worst; and as we begin to grow in wisedome, when we cease to grow in strength: so our spi­rituall [Page 232]life, hath more life, and spirit, & vigour, then, when the life of the flesh, whether by rea­son of sicknesse, or poverty, or persecutions, or voluntary [...], or mortification, is ready to dye. When the body is lowest, the soule is high­est. Like two scales: when one is down, the other is up. The more weight you throw upon the body; the lighter the soule. Water in a vessell, if you throw stones into it, it mounts the higher. A godly man may say with Paul, when I am weak, then I am strong, 2 Cor: 12.10. Yea, though his very heart should faile: he will be a gainer by it. For whereas before he had no strength, but his own, which would quickly faile him: now, God will be the strength of his heart, Psal: 73.26. The Body without ex­ercise, will grow sickly: and so will the Soule also; needing exercise more then the body, as needing both it's own and the bodies too.

2. Afflictions are beneficiall, because they have an excellent vertue to cleare the sight. They make a man see the vanity, & basenesse of his pleasures: viz: that they are such as are presently destroyed, if but one part of them that use them, and that the worst too, this con­temptible fraile body of theirs, be never so little distempered.

But, besides the discovery of the vanity of the object, they mak a man also to see the va­nity, [Page 233]and basenesse of the subject, the Soule: viz: In looking after, and being pleas'd with such plea­sures; the use, and enjoyment whereof, must de­pend upon the strength of such weak helps, and instruments, as the members of the body, that are subject to so many casualties: even accor­ding to that abundance of supplies, & necessa­ries, which they stand in need of continually.

Afflictions discover the sinne of the Soule, in that manner, as many times men by one di­sease of the body, discover another: being made to looke more narrowly to their health, by their sicknesse: and to observe their consti­tution better then else they would have done. By seeing one hole, many times we take occa­sion to seek for another; and so by seeing the weaknesse, and frailty of the flesh, and the plea­sures that it hath; we come to see the weaknesse, and folly of the soule that loved them. And even to this end, men are said in Scripture to be afflicted, as Job 36.8, 9, 10. If they be bound in fetters, and be holden in cords of affliction: then he sheweth them their works and their transgressi­ons that they have exceeded. He openeth also their eare to discipline, & commandeh that they returne from iniquity. Indeed by nature, notwithstan­ding our reason, and the immortality of our soules, we are like the beasts that perish. The horse, if he have any sore, or disease; unlesse he [Page 234]be hampered, and tyed so fast, that he can­not move; will not endure the hand of the horseleech: but is ready to kick, and bite, and will not be cured but by force. Just so we, e­ven the best of us; till we are tyed with the bonds of afflictions, are apt not to care to be fre­ed from the bond of corruption. But after that, we will; if we are not hypocrites: who doe but At least they doe not cry unto God with their heart when they howle upon their beds, Ho­sca 7.14. cry, as long as the paine of the bonds endure: they doe not call upon him that binds them, as it is Job 36.13. But the hy­pocrites in heart heap up wrath, they cry not when he bindeth them. Nay, sometimes, they cry out upon him, rather then call upon him, or cry unto him.

Neither doe afflictions make men only to see their sinne, and the sinfulnesse of their pleasures: but to leave the sin, and the plea­sures too. I have seen a tame heron, that having eaten some­thing that he should not; after he hath been driven about a little, and threatned to be be beaten, hath thrown it up againe. So we, when we have eaten that which we should not, forbidden fruit, and sowre grapes: when we have drunk in iniquity like water, and filled our selves with deli­cates, and pleasures of sinne: if we are beaten, and frighted alittle with the rod of God's an­ger; 'tis a ready way to make us sick with [Page 235]what we have eaten, and to cast it up, and so loath it ever after, as never to meddle with it againe.

Aflictions make us leave our pleasures for the present, because they make them leave us: and for the future they will make us leave them, because they thus left us for the present. I say, they make them leave us: for poverty, and sicknesse, and such like evills, either disarme our lusts, that they may not rise: or, if they are up; keep away provision, and starve the enemy out: by this meanes making their souldiers, the members of the flesh, weak, and unable to fight with the spirit.

Adversity hath few, or no temptations; lit­tle or no fewel to burne, and little or no fire at all to kindle. Now where there is no fewell to work upon; there the fire of love, and plea­sure, formerly kindled, must needs goe out. For, to what purpose should I love the plea­sures, which I took in the creatures; when ei­ther the creatures themselves, by poverty; or the power to use them, by sicknesse; is taken away? So it is; that Affliction will doe you some good whether you will or no. You must sinne (I speak of sinne shewing it selfe) the less for the time, in spite of your teeth: & if after­ward you returne to your vomit againe: 'tis the beastlinesse of your own nature; and not the unprofitablenesse of afflictions, that is in the fault. [Page 236]Oh, for such physick, which must needs make me well, when I take it, and I cannot refuse it. By nature, I am so miserably sottish; that I am loath to part with mine own miseries: being settled upon my lees, as the lazy boy was upon the horse, who had rather ride, and dye with cold, then take the paines to alight, and goe, and get him a heat. Happy therefore that vi­olence, that snatches me out of the fire: bles­sed that thing, whatsoever it be, that so leads me out of the crooked path of sinne, that it drawes me by force.

But againe afflictions bring us out of love with our pleasures, not only for their ill nature in leaving us, when we are in a bad condition, when we have most need: but for their ill turne they doe us in bringing us into such a conditi­on: for so they usually doe. Prosperity is com­monly the cause of adversity. It makes men too fat; so that many times their heart is as fat as Ps: 119 70 grease: & then they are fit for nothing, but to Deut: 32.15. kick against him that fed them, and to be led to the slaughter. Grosse bodies, and such as keep a full diet; are most subject to diseases, and subject to most diseases, and most subject to torment by their diseases. When we are at ease, and have all things at will: either we punish our selves by sinne, or make God to punish us for it; and one is com­mon as the other, unless the last be most fre­quent. [Page 237]When I am most subject to commissi­on, and subject to most commissions of sinne; I am most subject to be punished: and when I have most occasions of sinning, I must needs be most subject in this manner. So againe, when I have most duties to performe; I am most subject to omission: and subject to most omissions of duties: and when I have recei­ved most blessings, I have most duties to per­forme. Either I mistake God's goodnesse, and presume upon mine own: or else I forget it, and become unthankfull. When we have re­ceived most, we are deepest in debt, and com­monly, when men are deepest in debt, they have least care to pay. How often were the Israelites warned (& therefore, sure there was need of it) to take heed, that, when they came into Canaan, and had every thing at full, they did not grow wanton, and sin, and forget the Lord that brought them thither! See their warnings repeated, Deut: 6, 12: chap: 8.11.16, 17. chap: 9.4.

Why should Afflictions be counted such mise­ries, for denying us pleasures; any more then denying children raw fruit, and such things as are hurtfull for them, is to be counted their misery, or grudging them food? Would a man, that is running over a rock, where he is sure to break his neck; count it a misery, to fall [Page 238]by the way, and break but his leg? or if he were going to a place where he must needs have lost his life; to fall sick by the way, or be hindred in his journey, or have his way fenced up that he cannot passe (as Job in his passion once complained, He hath fen­ced up my way that I cannot passe: and he hath set dark­nesse in my pathes. ch: 19.8.) If in my prosperity, when the presse is full, and my fats doe overflow, and I have made my selfe drunk with the wine; having the the wind at my back, and the reines on my neck, I am running like a blind mettlesome horse, with full carreer, in the ea­sy, and smooth, but slippery waies of jolity and pleasures, into the pit of distruction: farre be it from me to count it a misery, to slide, and have my legs broken with Affliction, that I may goe no further; or to meet with such a crosse in my way, in these crosse, and crooked waies of death, as may violently throw me into the path of life. If I am like a mad man, and ready to destroy my selfe; have I cause to be sad for it, or is it my misery, to be bound? (as the ex­pression is Job, chap: 36.8?) No, I should ra­ther chuse to cut of my right hand my selfe, and pluck out my right eye, and voluntarily throw away any thing that is most pleasant to me; rather then in keeping of it, displease, and offend my God, or my brother, or my selfe, or my conscience.

Moreover, Affliction, as it brings us out of love with the pleasures of the creatures and the pleasures of sinne: so it brings us in love with God, and the pleasures of godli­nesse: which are then most, when there are least of the others; to the godly man's unspea­kable joy, and comfort. Who can chuse (and if ever you were well affected, you will say so) but be ravished with, and desire more of that exceeding weight of comfort, that is to be found in most secret meditations of, most confi­dent prayers to, & most familiar converses with all the three persons of the most blessed Trini­ty? now, none of these exercises are better done or with lesse dissturbance, then in a time of ad­versity. VVho would not love godlynesse ever after, that should work such effects in such a time; if it were never so little while? 'Tis strange to see, what excellent fruits there are of such a seeming dead tree: VVhat profit, and gaine, by such a dead trade, as suffering of affliction seems to be to a believer at the first view, and to a carnall eye at any time. Believe it, these fruits are recompence enough, and enough.

I will set down therefore for a third parti­cular, wherein Afflictions are beneficiall, viz: because they make us doe like children, when some body hath beaten them, or when they see their enemies about them, viz: to cleave to God; to keep us closer to our Fathers side, [Page 240]and cling the faster about him. A child that is alwaies at home with his Father; either knowes not, or thinks not, what a happinesse it is to have a Father. A Father is little more to him then another man. He can never love him so well, or prize the enjoyment of him so much; as one that hath been sometime absent from him, and knowes the want of him. The way to be much in love with any thing, is to see it but seldome: and none knowes the va­lue of a thing, better, then he that is put to buy it. The time of Affliction is God's usuall time, both of calling the uncalled before, and calling home againe the rest. 'Tis his time when he will be sought, and found of men; and 'tis his time when he makes them to seek him. In the second of Chron: 33, 12, and 13: 'tis said of Manasseh, When he was in affliction, he be­sought the Lord his God, and humbled himselfe greatly before the God of his fathers: and prayed unto him, and he was intreated of him and heard his supplication, and brought him againe to Jeru­salem into his kingdome. Then Manasseh knew that the Lord he was God. So Isa: 19, 22: it is said of Egypt, They shall returne even to the Lord, and he shall be intreated of them, and shall heale them. After the children of Israel have suffe­red affliction in captivity, then, saith the Pro­phet; they shall stay upon the Lord the holy one of Israel in truth, Isa: 10.20. The Lord hath called [Page 241]thee as a woman forsaken and grieved in spirit, and a wife of youth when thou wast refused, saith thy God: In the same Prophet, chap: 54.6. And thus much did Az [...]ria testifie to Asa, 2 Chon: 15, 3 and 4. 'Tis said of Christ, Heb: 5, 8, Though he, were a son, yet learned he obedience by the things which he suf­fered. Now for a long season, Israel hath been without the true God, and without a teaching Priest and without law: But when they in their trouble did turn unto the Lord God of Israel, and sought him, he was found of them.

And as the absence of the per­son of a father; so likewise doth the disconti­nuance of his favour, encrease the love of the child, and make him more obedient to his command. If a child be alwaies dandled upon the knee, and suffered to have his will, and never denied a request: 'tis a thousand to one, but at length he scornes the love that is so cheap; and be by so much the more disobedi­ent, by how much he hath the lesse cause. 'Tis the ready way, first to make him sinfull, by his forsaking his father; & then to make him mise­rable, by his father's forsaking him. Faire wea­ther, and the sunshine of prosperity, may cause thee to presume, & runne out, and play off too farre like the wanton conies, from the rock of defence, and so bring thee into danger: but the stormes of adversity, (unlesse thou art un­reasonable,) [Page 242]when thou art in, will make thee keep in: and (unlesse thou art insensible) when thou art out; will make thee runne in againe. Surely, afflictions (if thou hast any thing of a Sonne in thee) will make thee hang about, and depend upon God, and look up in his face, (as the child does to his father) with teares in thy eyes, and prayers, and cryes in they mouth; and never leave moaning before him, till he take thee up, and hug thee in the armes of his Spirit, & set thee down againe with this gracious answer, Be still and feare not: there is nothing shall hurt thee; thy faith hath saved thee: and my love shall never leave thee.

4. Afflictions are beneficiall, not only be­cause they make men more willing, and able to seek God; but (as I hinted but now) because God also is more willing, and more easy to be found in a time when we are to seek, or at a losse, and can find no comfort from any thing else. And therefore, whereas David in one sense said, in the time of great water-flouds they shall not come near thee: I say in another, In the time of great water-flouds (or, in time of adversi­ty) they shall come near thee, and then best of all, and best welcome, and with best successe. God is a present help at all times; but he is a very present [...] helpe in time of trou­ble, Psal: 46, 1. God is not, as men are, to take [Page 243]most notice of those that are greatest, and are able to requite; and to slight others. No, he hath not despised, nor abhorred the afflicted, neither hath he hid his face from him: but when he cryed unto him, he heard him, Psal: 22, 24, and there­fore hath he said, Psal: 91, 15. He shall call up­on me, and I will answer him: I will be with him in trouble: I will deliver him, and honour him.

5. Afflictions are beneficiall to them, be­cause they make them pray the more earnestly for spirituall things; to recompence, and supply the want of temporall things, which Afflictions deprive them of. They will make a godly man say thus with himselfe. Is it so? Well, I am re­solved, if my body must needs be thus distressed; yet my soule shall be well. If I must be poore one way; I will be rich another. Let my goods mis­carry one way, and my trading be bad in this coun­try: yet I shall have sufficient amends, by the great­nesse of the gaine which I am to have in another, All the hurt it shall doe me, shall be, to make me drive a better trade in a farre better Heb: 11.6. countrey, where I shall have a farre better returne; not a hundred fold ( for that I may have in this Math 19.29. coun­trey) but more then a thousand for one.

Whereunto adde, that such prayers are sel­dome succeslesse. The soules of such men, usual­ly, are as a Jer: 13.12. waterd garden.

6. Afflictions (here) are beneficiall, because [Page 244]they endeere to men their happinesse, which they are to have hereafter: making them to long for it with more earnestnesse, pray for it with more confidence, and hope for it with more assu­rance. They have not their portion in this world, even to this end, that they may, and for this reason, because they shall have it in the next. I cannot have a greater temptation to neglect my happinesse hereafter, then the enjoyment of happinesse here; and there is no readier way to lose my happinesse, then by neglecting it: And shall I then be said to be miserable for Afflictions? Nay, my present Afflictions, will make my future hap­pinesse, not only dearer to me now; so that I shall be the more carefull to looke after it: but more sweet, and welcome to me when it comes; so that I shall be the more happy, when I have it: the pleasure of happinesse being as much in­hannced by the remembrance, as the price is by the endurance of the afflictions. And shall I then be said to be miserable for afflictions?

7. Afflictions are beneficiall, because the losse of a temporall estate, as it makes us pray the better for a spirituall; so it makes us im­prove it better, not only while we are thus af­flicted, but for ever after. Not only God's grace is most prayed for then, because then we have most need: but our own graces are most exercised then, because then we are most at leasure.

But you will say, That for the present be­cause the dirt hangs heavy and troublesome a­bout me; or, because, I feare that I shall be call'd to appeare before God; I will clense my selfe from mine iniquity. That, it may be, while I am sick, for my own ease, even out of nature, I may seek for grace, as the sick dog does for grasse, to make me cast up my sinnes that op­presse my conscience: but as soon as I am ea­sed; with the dog, I take up my vomit againe, and returne with the sow to the mire.

No, no, I cannot so soon forget the paine which I felt in vomiting to make my selfe sick againe; nor the paines which I took in washing my selfe, to make my selfe foule againe. For my own ease I shall keep my selfe temperate, and cleane from sinne for time to come: yea, more temperate, and clean then ever. First, my Love to God shall be more, for the love that I found from him in my sicknesse, and my recovery. Secondly, my Faith in him for the future shall never faile, now that I see his faith and truth failes not, but endures for ever; and that he leaves me not, though he leaves me no­thing. I cannot but be faithfull to him, that is faithfull to me. And thirdly, my obedience to­wards him shall be better. I will doe the more for him that hath done so much for me, stood by me in my misery, relieved me in it, and re­leased me out of it. I am so farre from being [Page 246]the worse; I shall have much the more grace, and my grace shall be more. True va­lour is not dull'd, but whetted by difficulties, and encreased by resistance. My sword is the better for being used: if it were still kept in my scabberd, it might be marred with the rust. Let my enemies persecute me never so much: the more hurt they doe me, the more good they do me. Like the palm-tree (if it be the true palme) the more they endeavour to keep me down, the more I shall strive to rise. My graces, and vertues, like a running river, will rise higher for being stopt: & now that affliction hath brought me to see my way which I lost, I shall goe the faster ever after to make amends for my losse. I will endevour to improve my graces now, if it be for nothing, but because I found so much good by them in my affliction, & because I will be better provided, if affliction come againe. As one said, sanguis martyrū &c: so I may say, affli­ctio mart: est semen Ecclesiae. For when they are broken up, and harrowed by afflictions: when long furrowes are made upon their backs by op­pression, and persecution; then is the time for God (who is the husband man) to sow the seed, and the seed to grow. If it be sowne in such a time; it will sink the deeper, and grow the higher. If we will but keep a good diet, and keep a watch over our soules: we shall be in the Spirit, after afflictions, as men use to be in the body, after agues or other diseases: viz: [Page 247]we shall grow the faster, & become much the taller Christians. True Grace, like some grasse, will grow the thicker, for being trod upon. Be­fore, I was not much afraid of affliction, when it was coming: but now, I can be glad Before, I took it patiently: but now I can take it joyfully. Before, I trusted in God to helpe me, because he promised me: but now, since that he hath been as good as his word; I am confident of him, that he will never forsake me. I am every way better then I was: and whereas sinne aboun­ded before, now grace doth much more a­bound: — Ab ipso ducit opes animum (que) ferro. Our graces are apt to loose their strength, as our bodies use to doe in the scurvey: and to wast and consume away for want of exercise. But Affliction makes us seek for physick, to purge the humors, and remove the obstructi­ons: those which hinder our growth in Chri­stianity; will not suffer grace to be nourished; but are nourished themselves by a too plenti­full diet of prosperity. A stomack well scow­red with purging, will relish wholsome meates, much the better a long time after: and a man's meat never does him more good, then when he is most hungry. If God keep me a while from the enjoyment of blessings by adversity; or the use of blessings, and the practise of good duties by infirmity of body: when I come to enjoy the blessings again; I shall make better [Page 248] use: and when I come to performe the duties I shall make better work.

If my Affliction be persecution; my persecuted vertues, like spices beaten, will smell the better. The graces of my soule, when my body suffers, like sweet odours in a box, when the box is broken, will goe the further, and continue the longer. Nay, by this rising in grace by falling into affliction, you may judge of the soundnesse and strength of the Christian: for the strong Christian, like the strong tree, the more he [...] shaken in the top (in the boughs, in the outside of his body, or estate) the more hearty he will be at the root, and the better rooted at the heart.

And so for the time after, when a man hath seen what need, and what use there is of grace, and the strength of grace, in a time of affli­ction: if he have any providence in him, or if he have his senses about him; knowing how subject he is to come into the like condition a­gaine; it is impossible, but he must doe his ut­most, and make all the provision he can, to maintaine himselfe in it. He will endeavour to encrease his Love; that, when all other de­lights faile him, he may delight himselfe in the Almighty. He will endeavour to encrease his Faith; that, when God shall deferre to fulfill his promises, or to heare his prayers; he may not make his sufferings more tedious, by ma­king [Page 249]hast for deliverance. He will endeavour to have a more lively Hope; that when he shall be quite deprived of things that may be seen, & have nothing at hand: he may be able to sup­port his spirit with the expectation of things that are not seen. Whatsoever graces he found use of, or stood in need of (if he have but so much nature as to love himselfe) he will be so farre from neglecting to furnish himselfe of those; that he will study and enquire, and la­bour all that ever he can for more.

8. Afflictions are beneficiall, because they make us set a greater price both upon the goodnesse of God, and the goodnesse of his gifts and blessings (which we have formerly undervalued, or not valued as we should) and so behave our selves with more thankfulnesse, and humility. The price, and estimation of things, is alwaies raised by the want, and the losse; (according to what I said before of God.) And we are never so well possessed with the opinion of the worth of a thing; as when we have not the possession of the thing.

From this alteration in judgment, proceed these fruits. First, Repentance of, and secondly, Prayer against sins which before men thought not of. For while they had what they never prayed for, and kept what they never gave thanks for, and were permitted the use of what [Page 250]they abused by intemperance, and luxury: they hardly ever thought either prayer, and thanksgiving, to be duties; or intemperance, and luxury to be sinnes (certainly, many wicked men in their prosperity doe not, because they see they are never the worse, or because they have no changes, Psal: 55.19.) But now in Affli­ction, when their blessings are taken away; when they examine the matter, and search for the cause: as soon as they look back upon. their own lives, they find the fault to be there. Aman that looks back, is like a stander by; and makes his own eyes serve for another man's. In any kind of work, if I keep on working, and never stop to look back; unlesse my hand be guided by another's, I may commit many faults (or commit the same fault many times) which o­therwise I would not doe; and never perceive it. So, if I have a constant uninterupted en­joyment of outward felicity; unlesse there be a speciall hand of God to direct me; I shall sin, and sinne, over and over, and never change my conditions, till I change my condition. There is also a third fruit of this alteration of judg­ment, viz: performance of duties before omit­ted: as praysing of God's goodnes to all; and giving thanks for his goodnesse to them: toge­ther with a humble acknowledgment of the mercy of the Lord that giveth, and the justice of the Lord that taketh away Job: 1.21.

9. Affliction (or adversity) is benefiicall. because it makes men not only to esteem of, but use prosperity better. Like physick and fasting, it clenseth the stomack, and begets a more kindly appetite, and so makes a man digest, and improve temporall blessings, to spi­rituall nourishment. If a man never know, what the bread and water of affliction meanes: but alwaies sit at a full table of worldly con­tentments; either by taking too much, he takes surfeit; or else by the foulenes of his stomack, and a mind overcome with lusts, and ill hu­mours; his food to turnes to choler, his hap­pinesse to bitternesse and misery; and his bles­sings into curses. Nothing better for such a stomack, then, as the Prophet's words are (however it be displeasing to the palat, for such things are commonly wholsomest) to be fed a while with the wormwood of affliction, and to have the water of gall to drink.

10. Afflictions are beneficiall, because they are good, both to make a man have a low e­steem of himselfe, for his weaknesse, that he could not helpe himselfe in his adversity: and to make him abhorre himselfe for his sinful­nesse; that ever he hurted himselfe in his pro­sperity. Never such a time to be low in mine own eyes, as when I am so in every ones else. When a man is upon the ground; 'tis easy to put his mouth in the dust. When my body is [Page 252]weaned from the pleasures of the world; it is the easier for my soule to be as a weaned child

11. Afflictions are beneficiall, because, when they have made us see our own weak­nesse, and wickednesse; in the next place, they will make us see Gods power, and goodnesse. When our selves are odious, that we cannot looke upon them: then we will begin to looke to our Maker. So the Prophet's expression is, Isaiah 17.7. At that day, sayes he (viz: when the glory of Jacob is made thin, and the fatnesse of his flesh become leane, vers: 4.) a man shall look to his maker, and his eyes shall have respect to the holy one of Israel.

Hereupon there will follow, First, Trust, and relyance, and staying our selves upon God: being now become so weak, that we cannot stand by our selves: and so wise, as to know that we cannot. Now as the Apostle said (2 Cor: 1.9.) We have the sentence of death in our selves, that we should not trust to our selves, but in God who raiseth the dead. Secondly, now that we have seen our own naughtinesse, and Gods good­nesse; a resolution to live more free from one, and more worthy of the other. The blunesse of a wound cleanseth away evill: so doe stripes the inward parts of the belly, Prov 20.30.

12. Afflictions (such as persecution, and [Page 253] losses, and poverty) are beneficiall, because they teach men a great deale of wisedome: which, being dearely bought, they value the higher, and keep the longer.—Grande doloris.

— Ingenium est, miseris (que) venit solertia rebus. In the 94 psalme verse 12, chastening, and teaching, are put together. Blessed is the man whom thou chastenest, ô Lord; and teachest him out of thy law. If there be any good met­tall in us: if there be any sparke of grace, or any [...] (or gift) whatsoever; we shall see it then: for Affliction will [...] 2 Tim 1.6. turne it up from under the imbers, and make it appeare. If we be not altogether earthly: if we be not so dry, but there is some juyce in us: surely the wine-presse of affliction will squeeze it our Ne­cessity will make fooles witty; & cowards, couragi­ous. It will make fooles writy: For there is not so silly a man, nor creature; but when he is put to his shifts, either by hunger, or the pursuit of his enemy, or any such other extremity; will become witty, and cunning to save his life. So it makes cowards, couragious. (and this might be another thing for which afflictions are usefull) Q. Curtius said of Ariobarzanes, Lib 5. (whom Alexander meeting in a narrow place, by that meanes compelled to fight) Ignaviam quoque necessitas acuit, & saepe desperatio spei causa est. No man bolder then a fearfull man, when he leaves off to feare: and no enemy like a coward, [Page 254]when once he begins to fight. nullus est perni­ciosior hostis, quam quem audacem angustiae fa­ciunt. Lib: Nat: Q cap: 59. And therefore Aristides, when his ene­my was on this side the bridg, over the Hele­spont and Themistocles perswaded to cut down; the bridg, that so there might be no way left to retreat: would by no means hearken to his counsell; for, sayes he [...], If we bring them to a necessity of fighting, they must needs fight the better, and the more de­speratly, for being desperate: rather make an other bridge then doe so.

The Godly man's grand enemy, The divell, will get but little advantage over him by affli­ctions. Nay, on the contrary, the godly man get's a great deale of him, both for wisedome, and courage, whereby to defeat his policies, and conquer him in his assaults. For when I say that wisdome is gotten by Affliction; I doe not mean wordly wisdome only (although there be much of that too to be gotten by this meanes: and although this were an argument good e­nough ad hominem, as to the wicked, who think so as they doe of the godly, because of their Affliction.) No, the wisedome which I meane is spirituall wisedome; craft, and policy, to deale with spirituall Ephes: 6.12. [...]. adversa­ries; the Divell, and principalities, and powers from without: and [Page 255] strong 2 Cor: 10.4. [...]. lusts, and high imaginations from within: a wisedome harder to be learnt, then that other wisdome, & never better learnt then under hard discipline in the school of affliction.

A child cares not how he goes, 2 Cor: 10.5. [...]. till he hath fallen: and a man ne­ver goes better, nor more carefully, then after he hath fallen. The rea­diest way, to learne to ward a blow in any place of the body; is to be stricken in that place first. When my prosperity, by the divell's temptations, and mine own lusts, hath proved my misery; and my abused blessings have been turned into curses; and then I have been soundly beaten with the rod of affliction: unless I am given over to folly, and madnesse, and the non-sense of a reprobate sense; I must needs learne somewhat by it; and forbeare to stumble againe at the same stone, to be ta­ken a gaine in the same snare, and receive a wound from the same enemie in the same place, when it shall please God to try me a­gaine with the same prosperity. I said to try me: because, indeed, to speak the truth, what ever you think, I count prosperity to a child of God a greater triall, then adversity. For what boy, if he were never so wicked otherwise, will dare to be so, while he is under the lash. The triall of him is when he is most at liberty, and [Page 256](as he thinks) out of his masters sight.

Prosperity is so much more dangerous to me then adversity; as a false familiar friend is more dangerous then an open enemie. De qui te me fie, di [...]u me garde, sayes the French-man, from him whom I trust, God deliver me. 'Tis hard not to be bitten by the dog that uses to bite without barking; not to be overcome by the enemy that makes a warre which he never pro­claimed; and not to be hurted by a seeming friend, that holds a gift in one hand, and a sword in the other. Prosperity is such a thing, as either of these three. You shall be bitten, and overcome, and hurted, insensibly. You shall be sold, and made a slave to the divell, and be almost quite dead in trespasses and sinns, and ne­ver know how, nor which way. Through pro­sperity, you are not only drawn into sinne; but you are made to believe, that sinne is no longer sinne, because prosperity is still prosperity. If Pharaoh can detaine the children of Israel, and be suffered to continue to doe so: he will doe so still, and think he may doe well to doe so, whatever he be commanded to the contrary. When adversity comes, & I want those things, which while I enjoyed, I was drawn to such and such sinns, to which now I am not: By this meanes I find out the divell's methodes, [...] Eph: 6.11. and [Page 257] tricks which he uses in prosperity. I under­stand [...] his manner of play, and the place where he layes his snares; so that I am able to deale with him now; and I am resolved, if ever I come to be in my former condition, he shall never catch me as he hath formerly done. As it is said of Christ, for helping us in our our resisting him ( Heb: 2.18.) that having suffered himselfe being tempted; he is able to suc­cour them that are tempted: so I may say of our selves; for our resisting him in his temptations, that, having been tempted so by him already, we shall be able to doe the better also our selves, when we are tempted next. If by abstai­ning from such and such meats, I am not trou­bled with the paine which I had before when I used them; I may easily conclude what was the cause; and so by astaining from them for the future, prevent the disease. Sithence that now, when I have not so much worldly wealth, I have not so much worldly mindedness: Si­thence that now, when I use not so plentifull a diet, I am not so much inclined to lust: si­thence that now, either being poore, by sobri­ety for want of drink; or being sick, or in pri­son, by disuse of ill company for having none: I am not drawn to the commission of sinnes, as formerly I was: If it shall please God to put me into my former condition, I shall know what to doe: for I know where the water came [Page 258]in, and will stop the holes. If too much meat were the thing: I will put a knife to my throat. Prov: 23.2. If to much drink: I will have a care how I look upon the wine when it giveth it's colour in the cup. Prov. 23.31. I will eate and drink for strength; Eccl. 10, 17. and not for pleasure: and I will use this world's wealth, as if I used it not. If ill company were the thing: I will have good company insteed of it and if that be not to be had, I will be either alone, i.e: without company; or be as if I were, when I am in it. Tune prae­cipue in te ip­sum secede quum esse co­geris in turbâ, Sen: Ep: 25. I will either avoyd all occasions of sinning; or not take them when they are offered. Either I will be without that, which being forced to be without now, I have the lesse sinne: or, if I cannot live without it; I will not be taken with it so, as to be overtaken with it. Because now I know which way it hurted me; I will take it so, as it shall hurt me no more.

13. Afflictions are beneficiall, because when we are afflicted (to speak a little more particu­larly to what I have already spoken in gene­rall) then is the time for patience, to wait upon God for his mercy. When we have obtained this (either by deliverance from the Afflictions, or by being supplyed in them with the graces of his Spirit) we come first to Experience, by which we are assured that he loves us truly for [Page 259]the present: and then we come to Hope, by which we are confident that he will love us for ever for the future; according to that of the Apostle, Rom. 5, 3, 4. We glory in tribulatio­on also, knowing that tribulation worketh pati­ence, and patience experience, and experience hope: For if my friend be so much my friend, as to be my friend in a time of need and distresse; I have no reason to feare, that ever he will for­sake me.

The graces of the Spirit, which I mentioned, which assure me of his love for the present; though they may be given at any time, yet are they most plentifully powred out, when the ves­sel is most empty, and needs them most, viz: in a time of Affliction. Then is the ministra­tion of them most liberally afforded: an [...], of one grace after For in this sence the word seemes to be u­sed 2 Cor. 9.10. Col. 2.19. Eph 4.16, another, according as need requires. Paul found it so, and made the same use of it as I speak of, Philip: 1, 19, For I know (saies he) that this shall turne to my sal­vation through your prayer, and the supply [...]. of the Spirit of Jesus Christ. The chiefest of all those graces is Patience, a most proper marke of true Christianity. Insomuch that the Go­spel is called the word of my patience, Rev: 3.10. And it is that to which the kingdome of Or Heaven God herafter is more certainly assured, and the king­dome of Or, of Grace Christ now more constantly a compa­nion; then victory is to the valour, and courage [Page 260]to the victory of a Combatant, The Kingdome and patience of Jesus Christ, Rev: 1.9.

14. Last of all (though I doe not say that this is all that I can say: but because I would not hold you too long from your own medi­tations) Afflictions are beneficiall, because of the comfort which we have, not only while we doe suffer them, but for ever after, even be­cause we have suffered them.— Haec olim memi­nisse juvabit. Reader, if thou wert never affli­cted, thou canst not think, what a comfort it is, to think of Afflictions when they are past, and to be able to boast of them, as a Souldier does of a scarre of honour when he hath been in a fight. With what content, and glorying, as it were, doe we heare people sometimes talke of such a disease, or of such a wound which they have had! how one hath escaped drowning, another murdering, and another robbing: so that 'tis who can talk of most dangers he hath been in, and how well he came off; and they would not for any thing now, but they had had such or such a mishhap. And this they can doe in a vain-glorious Thrasonicall boasting; meer­ly out of a pratling humour; and sometimes, it may be, by way of Complaint; accusing God, to make an excuse for themselves, for this or that defect in the exercise of piety. If men that have no cause, doe so out of a principle of pride: [Page 261]doubtlesse, such as have cause, may doe so out of a principle of grace, and a sense of the be­nefit which they still enjoy, from the afflictions which they have suffered; being able to say tru­ly, It is good for us that we have been afflicted.

The truth is, either I will glory of my affli­ctions; or I will not glory at all. For if I should glory of my prosperity, every wise man would laugh at me: even as much as he would at a souldier, that should brag that he had never been in a skirmish: or a sea-man, that should expect to be commended, for that he had ne­ver been in a storme. I cannot glory of my being in that condition, which he may man­nage, who hath neither courage, nor hope, nor patience: no more then a souldier should, of being in such a place, which a coward may manage, as well as any other. 'Tis not the constancy of my happinesse, that commends me. And therefore, if I boast of any thing (with Saint Paul) I will not boast of my strength, but mine infirmities: or if I doe boast of my strength, it shall be of my strength in my infir­mities: for none but such is worth a boasting of. But yet I must tell you, I will boast only so, as a man may boast of an excellent gift, which he hath received of his friend. For that which I call my strength, was not my own but Gods: and what have I, which I have not recei­ved of him? 1 Cor: 4.7. So then will I boast, [Page 262]and so will I let another commend me, and so will I commend another; and God shall have the less glory. For certainly, it cannot but be a credit to a man, to have had many Afflictions, and to have been not only not the worse, but the better for them: To love his master the more, for sparing him the less: To have fought a long time, and to have had many temptati­ons to yeeld; and yet to keep his old ground, his first Faith, Tim: 4: 7. and love, Rev: 2 4. and a good consci­ence. 1 Tim 1.19. Such a one, if men did rightly judge of things, would not only be talked of with commendation, but poynted at with admiration, whethersoever he went,— Digito monstrari & dicier hic est: Even as those Saints in the Reve­lation are by the Elder, chap: 7, vers: 13.14. Where observe, how he takes a delight to boast of them; asking, as if he did not know, What are those which are arayed in white robes? and whnce came they? and then, answering him­selfe, These are they which came out of great tri­bulation, and have washed their robes and have made them white in the bloud of the Lamb. The Apostle James allowed a rich man, to glory [...], rendred rejoyce in his abasement, Jam: 1, 9, 10.

Thus you see, that Afflictions are so farre from being (as they are thought to be) mise­ries, or any thing hurtfull; that they are rather indeed mercies, and very beneficiall: so that they [Page 263]make our condition exceedingly blessed. And therefore, insteed of pitying any man that is afflicted, I will boldly say with Eliphaz, and care not who heares me, Behold, happy is the man whom the Lord correcteth: therefore despise not thou the chasttening of the Almighty: Job 5.17. For what hinderance can Afflictions be to mirth, if they are so beneficiall? How many things could I name, which although they are painfull, yet because they are known to be be­neficiall, men endure with joy! Be glad then, O ye righteous, & rejoyce in the Lord, in the mid'st of your greatest Afflictions. If Paul could rejoyce in his Afflictions, because he had done so much good to others other wayes (1 Thes: 3, 7, Therefore brethren, we are comforted over you in all our affliction, & distresse, by your faith) why cannot we rejoyce in, and after, and for our Afflictions; when even the Afflictions them­selves doe so much good to our selves. Cer­tainly, we can, and doe, and will rejoyce.

4. Reason why the Afflictions of the god­ly in this world, neither are miseries, nor are to be so accounted by them, is, because of the in­estimable amends, which is certainly made af­ter a very few minutes, in a better world, For if we suffer we shall also reign. And so those words Rom: 8.17 [...] per haps) may well be ren­dred thus, for as much as we suffer with him, that we may be glorifi­ed with him. You cannot de­ny the consequence: for I have it of the Apo­stle, [Page 264]2 Tim: 2.12. The greatest burden must needs be light in the ballance, that hath such an exceeding weight [...]. 2 Cor. 14.17. of glory laid against it: Which made Moses, and the rest of the faithfull in the old Testament, beare their bur­dens so cheerfully as they did: as knowing whether they went with them. Moses (as 'tis said, Heb: 11: 25, 26,) Freely chose rather to suffer Affliction with the peo­ple of God, then to enjoy the pleasures of sinne for a season: esteeming the reproach of Christ grea­ter riches, then the treasures of Egypt: for he had respect unto the recompence of the reward. What is a little short paine of a purge, or a vomit, or a letting bloud: in comparison of a long lasting health? He were a very foole, who would not be not only contented, but glad, to have no fruit at all this yeare, when every one else hath a great deale: upon condition to have a great deale next yeare, when few besides have any. Doe but have a little patience, and stay till the Lord come; and all will be well. I will use James his words to you, chap: 5, 7, Be patient therefore brethren unto the comming of the Lord: Behold the husbandman waiteth for the precious fruit of the earth, & hath long patience for it untill he re­ceive the early & latter raine. Let it not be said, any man shall have more patience for a tempo­rall, [Page 265]then you can have for an eternall reward.

5. The Afflictions of the godly are not miseries, because for the most part (I mean Afflictions, which are chiefly counted such by the wicked in their objections, to whome I di­rect my answer) they are arrows that will reach, or at most kill, no further then the body: which is a thing they doe not reckon so much of. Neither, indeed is it a jewell of such a price; as that a man should be miserable presently, as soon as it is crack'd. Rather they count it a happinesse for the soule: and consequently no misery to them. For a man would willingly be miserable, as the world accounts misery, in the worst part; to be happy in the best, which is hap­pinesse indeed. Many times, it is the way to be so; as it is many times a meanes of preserving the vitall parts of the body within, to make a wound in one of the others without. The body is as a prison, or manicle, to the soule. Quod equidem non aliter aspicio, quam vinculum liber­tati meae circundatum, said a heathen. Sene-Epist: 65. And will a prisoner count it a misery; if his ma [...]icles be loosned; or his prison, or the walls thereof goe to decay; whereby there may be hopes of escaping? Nay, the body, in this condition it is now in; till it be well purged, and resined, and made fit for such an inhabitant as the soule is; is not only troublesome, but hurtfull to the soule.

The bodies of clay hanging about the Soule, are like so much dirt hanging about the wings of a bird; and will not suffer it to fly like a bird to the mountaine, Psal: 11.1. Hath the soule reason to be heavier, for that it is the lighter? Or, will any thing that is hur­ted by another thing, be the worse, because that thing is hurted? Or, may I be counted mise­rable, when that is not well, which the better it is, I am (commonly) the worse? Certainly, it cannot be. Unlesse the Soule were improv'd by the accession of things corporeall, more then it is; it cannot be so much impaired by the want. But the improvement it hath from thence, is but little. For commonly, when there is a dimi­nution of the things of the body: there is as great an addition of the things of the Soule.

Now, as I said before, those Afflictions of the godly, which the wicked talke so much of, and for which they account their condition so miserable; are so farre from adding Phil: 1 16. to the bands of the Soule; that they are the usuall meanes to release her of them; and have no power, but upon the bands themselves. A skilfull work­man will knock off the band of a thing, and doe the thing no hurt at all. And so God can doe a man's body hurt: and yet doe him no hurt at all. Nay, if God love a man; he will punish his body in this day of his own; that his Spirit [Page 267]may be saved in that day of the Lord. Like a fencing master, or one that fights in love; he never strikes at the vitall parts. Or if he does, 'tis but with a blunt weapon: as intending not to kill, but to teach the Combatant. His blow shall make him smart; so as it shall not easily be forgotten: but it shall be in such a place, where it may be easily cured. Cured, I say, either living, or dying; which is all one both to him, to whom all doe live: and to the man also, to whom to live long, is but so much losse, unlesse so far as it is Christ; and to dye betime, advantage.

I say, the Soule of a godly man, being a Spi­rit by nature; and being spirituall by grace; is out of gun-shot, for ought that any thing in the world can doe to it. God, who is able, is unwilling: And the divell, and the world, who are willing, are unable. The divell though he be a spirit; is no more able to hurt this spirit, then one body is to hurt an other, when it is ar­med: as the spirit is throughout, even with a whole suit Eph: 6.13. (or panoplia) of spirituall armes. The world, whether malicious men, or world­ly crosses, or sicknesse, or poverty, or persecu­tion, is not able to reach it. I may say to any of these, as the Philosopher did to the Tyrant, Tundis vasculum Anaxarchi, non Anaxar­chum. Knock, and beat, and doe your worst. Though you break the casket in a thousand pieces; you shell never be able to hurt the jewel in the [Page 268]least manner. Beat upon the outside (the body) as you will, you doe but make that which is within the stronger: for now the bloud, and the spirits, retire to the heart, and so to the soule; which by this meanes will take heart, and ga­ther spirit, and prove the stronger.

'Tis true. If a wicked man be not well in his body; he is not well in any part. If his out-workes be taken, he can hold out no longer. His soule is the most diseased part: and therefore will be sure to suffer most; being also least able to beare it. He is rotten at the core. His heart neither is sound, nor ever was. It was alwaies the weakest spoke in the wheele (though you never heard hard it creak, and though you might think it strong enough) even then when his body had health enough, and God did grant his desire in those things. As the Psal­mist says, Psal: 106, 15, God gave him his re­quest: but sent leannesse into his soule. If his soule were so bad in prosperity; it must needs be worse in adversity. For then all the ill humours run to it: as they use to doe to a weak, or diseased member: And his sinns, which he hath former­ly committed, like so many dogs, when they see another dog beaten; come every one of them not to helpe, but to opresse the weaker side. The pleasures which he hath loved, and us'd: the creatures which he hath loved, and abused: the divell, whom he hath not loved, but obeyed: when the body is hindered from [Page 269]being any longer serviceable to such purpo­ses; like enemies made to be friends, or friends restrained from being enemies, only with gifts & complyance; will be all ready to fly in his face, and testifie against him all that ever he did. Now, it is otherwise with a godly man. For if one part be afflicted, he shall have amends presently made in the other. If the outward man though our out­ward man pe­re [...]h yet the in­ward man is renew­ed day by day, 2 Cor: 4.16. be weak; he hath not therefore lost his strength for the inward man, viz: the soule (and the soule of a man is the man) hath so much the more. What ever else failes, his heart shall never faile him; because he de­pends upon God, who never failes of his word, and hath promised to strengthen the heart of those that depend upon him, Psal: 27, 14, Wait on the Lord: be of good courage, and he shall strengthen thine heart: wait, I say, on the Lord.

And, indeed, herein hath the godly man a great advantage above the wicked. For the wicked man's care being for the body, which is not able to live without the soule: his care, and trouble must needs be the more; in regard that those things which the body needs, are so many, and so hard to be supplyed. But the god­ly man's care is chiefly for the soule; which can live without the body, and upon such things as the poorest man may buy; & a little will serve to maintaine it. If it be but a bare Hope; it will make a shift to live with that. So that a [Page 270] godly man is so much lesse miserable in affli­ction then a wicked man; as a man that hath a little appetite, is less miserable in a time of fa­mine, then he that is a great eater. The food of the soule, is his food: and that can be gotten at any time, and more plenty of it, when there is least of the other food.

If God give the godly weaknesse of body; he will be sure to give them strength of soule, Ps: 138, 3, In the day when I cryed, thou answeredst me: & strengthned'st me with strength in my soul. Perhaps, he cried to him for strength of body, or for power against his enemie, and had it not. But he had that which was as good: God strengthned him with strength in his soule. God is more then a Father to us, if we trust in him: For he will not only, when we aske an egge, not give us a scorpion; but when like foolish children (as many times we doe) we aske for a scorpion, he will give us an egge. Luk: 11.12. Nay, he will not only give us better then what we aske for, when we aske for that which is not good: Who is able to doe exceeding abundantly above all that we aske or think, accor­ding to the power that worketh in us, Eph: 3, 20. but he will give us (being as willing to give, as he is able,) farre above what we aske, or are able to aske, or thinke.

God is never behind hand with his children. He will one way or other make it good. Either they shall have mony, or mony-worth still. If he strike them with one [Page 271]hand, he will stroak them with the other: and they shall never have a purge for their bodies; but they shall have a cordiall for their soules. If they be in poverty, and, as the Apostle saies, (2 Cor: 4.8, 9.) [...] perplexed, or to seek of a plentifull supply of maintainance: yet shall they not be [...], cleane out of cash, altoge­ther helples. The way wherein God usually sup­plies them, and makes amends for their suffe­rings, is that which I have already mentioned, viz: If their bodies be in trouble, their soules shall be at ease. Psal: 25.13, His soule shall dwell at ease: and his seed shall inherit the earth. So long as that is well: For the other, if it be not well, they are able to beare it. And therefore is it, that they take so much care of the soule, and so little care of the body. For their prayers are not so much, [...], that they may not labour (or be sick, or weak) in their bodies, as [...], that they be not so in their soules, (as it is in the Epist: Consider him that endu­red such con­tradiction of sinners against himselfe, lest ye be wearied and faint in your minds, ( or soules.) to the Heb: cap 12.3.) and in that they are most sure to be heard. Though in their bodies, they be never so ill, & ready to dye: yet in their soules they shall be well, & their heart shall live, Psal: 69, 32, Your heart shall live that seek God. And so long as 'tis so, they care not. They are well enough pre­served [Page 272]from evill, if their soules be preserved. The Lord shall preserve thee from all evill: he shall preserve thy soule: Psal: 121.7. God may suffer their hungry bodies many times to continue em­pty: yet he will be sure to fill their hungry soules with goodnes. The Lord will not suffer the soule of the righteous to famish: but he casteth away the substance of the wicked, Prov: 10.3. Indeed, the wicked man's soule (who maketh himselfe rich, and yet hath nothing, Prov: 13.7.) according to what was said in the Scripture last cited, in his greatest plenty, is poorest; so that he starves (as they say) in the Cooks shop. In the fulnesse of his sufficiency he shall be in straits, every hand of the wicked shall come upon him, Job 20.22. In­somuch that he may very well use the words of the Poet—Inopem me copia facit. But it is cleane contrary with the godly. For if God have not of his goonndes, prepared abundance of goods for the poore godly man: yet hath he of his mercy prepared abundance of his goodnesse for him, Psal 63.10. If he have not the bles­sings of the earth; yet he shall be blessed upon the earth. The Lord will preserve him, and keep him alive, he shall be blessed upon the earth, and thou wilt not deliver him unto the will of his enemies, Psal: 41.2. You never saw him forsaken, no nor his seed after him, although they beg their bread. Neither shall you often see them beg their bread: Pract: Catech. especially, if they be such as D. Ham­mond [Page 273]would have to be meant by the righte­ous man, viz: a mercifull man, and one that is charitable, and free to the poore: For you shall seldome see such mens families goe to de­cay, and their children a begging.

And so likewise, you shall never know such people as they, not satisfied: though they have never so little: which is all one, as if they had never so much. Even in the dayes of famine they shall be satisfied, Ps: 37.19. Satisfied; and that a­bundantly: if not with the fatness of their own houses; with the fatness of God's house, which is farre sweeter, Psal. 36, 8, They shall be abun­dantly satisfied with the fatness of thy house: and thou shalt make them drink of the rivers of thy pleasures. In somuch that if I should say, They shall never be in want, because God is he that provides for them, (as David says, Psal: 23, 1, The Lord is my shepheard I shall not want.) I should speak truth; although you should say, that they are miserably poore, and in want of all things. For it will be true, either in this sence, viz: that though they want all things, that seem to the eye of a worldly man to be ne­cessary and good: yet they want nothing that is good indeed, and that which God knowes to be good for them, They that seek the Lord shall not want any good thing: and Psal: 84, 11, No good thing will he withhold from them that walk up­rightly, Psal; 34.10.

Either God hedges them about so with his blessings, so that nothing can break in upon them to hurt them, as he did Job, Job 1.10. Hast not thou made a hedge about him and about his house, and a­bout all that he hath one every side? Or he hedges up their waies with punishments, so that they can­not goe on, Job 19.8, He hath fen­ced up my way that I cannot passe, and he hath set dark­nesse in my paths. At such a time, when their way is not right before them, nor safe unto them, and when they had better be stopped then suffered to goe.) Or else in this sense, viz: (as I said before) because they can be satisfied, and contented, in any con­dition: as being able to live very well in it, whatever it be; neither troubled with sorrow, that it is not, nor with care, that it may be better. He that loves course fare, and can live upon that, as well as upon better: will not be displeased, because he hath not bet­ter provided; & scornes to be sad for the want of it. He that cares not for a thing which he hath not; does not want it, though he hath it not. When I have no use for a penny, I cannot so well be said to want it; as when I would have it to spend. A godly man, if he have never so little, does not want more, because he cares not to have ony more: and so he is more rich, then the richest wicked man; who hath never enough, if he have never so much. A wicked man can­not [Page 275]be without this, or that besides, when he hath most; and he must desire it, and he can­not get it; for every thing he cannot have. He is still without this, or that, to helpe him, and hath alwaies a hole to fill.

A godly man may say to wicked men, when they object poverty to him, as M. Cato does in A. Gellius, cap: 22, vitio mihi vertunt, quia multis egeo: at ego illis, quia nequeunt egere. I may say, and say truely. Only he that can want, does not want; and he that cannot, does. You tell me that a godly man wants these, and these things, which the wicked man hath: but I tell you, he can no more be said to want them, then a Butcher may be said to want Homer (or such another thing) because his disposition is such, that he makes no reckoning; and his man­ner of life is such, that he makes no use of those things which you usually mean. 'Tis but on­ly necessary things, that he cares for: And those are not many. But one thing is necessary: and that he hath chosen, viz: the better part. And therefore, if he have nothing at all of other things; he does not want, neither is there any thing wanting, which might make him rich e­nough; or by absence whereof, his riches should be said to be deficient. A body is not maimed, unless it have lost a principall part. Only pri­vative defects discommend a thing: and not those that are negative. When we say, there is [Page 276]nothing wanting to such or such a creature, or thing that a man hath made; we meane, that it hath all that belongs necessarily to it. We speak not of such things, as may be added for com­plements, or ornaments, or the like (such as are those things usually, wherein wicked men ex­cell the godly.)

Even so it is, When we say that a godly man wanteth nothing. For though in regard of un­necessary goods, he be as having nothing: yet in regard of others, he is as if he possessed all things. He wants nothing that is necessary, either for his glorifying of God (being able to doe that best even in, and by his afflictions) or for God's glorifying of him, and making him happy: having God himselfe for his portion, and supply of his wants; who is abundantly suffici­ent at all times, for all persons, in all conditions. As long as he hath him; whether he have more or less of other things, he hath all alike, and he is all alike. No changes make him change, unless it be to better; and that he often is, when he seemes worse. In the want of temporall goods, his condition is so much better then a wicked man's: as that son's condition, to whom his father allowes but little in his minority, but meanes to give him a great-estate, when he coms to be of age, & denies him nothing what is fitting in the mean time; is better then his, who hath all his mony given him before hand, [Page 277]and all his portion in his hand before his time. If it pleaseth my heavenly Father to have it so: I shall be glad, if I have not my portion, till I come home. If I had it, I should mispend it. Therefore, let it alone. 'Tis in a good hand: a hand that is close enough to keep it, and open enough to bestow it, when time shall serve. He that is of this good mind, will make any con­dition good enough. For the minde it is, that does all, for matter of rejoycing, or grieving, in any condition. If that be rightly disposed (as it mostly is in a godly man) let every thing goe how it will, nothing shall goe amiss. For instance, a contented mind (which of all others is best disposed for joy) keeps the soule in the same posture, let things without turne how they will; by keeping Afflictions from piercing any further then the body. For if I am contented, they shall be there; they will stay there, and goe no further. But if I strive and storme, and tumble; I shall but tye my selfe faster in the snare; and like an unruly prisoner, make my imprisonment straighter, by impatience for li­berty. The arrows which I shoot towards hea­ven in discontent, will fall back againe upon my own pate; and I shall have two afflictons now for one. Whereas, if my mind had been according to God's will, God's will had been accor­ding to my mind, and I had suffered but in one part of me: Now that my minde is not right & [Page 278]will not agree with, nor endure to be yoaked to the condition from which it cannot be separated; I must suffer in both, and, like the Oxe that draweth back, endure so much the more paines, as I endeavour to endure lesse, and be doubly afflicted.

The mind of a man is such a thing, that, as it is thus or thus disposed, will make him miserable in the greatest happinesse, and happy in the grea­test misery. He that is of a merry heart, hath a continuall feast (Prov: 15, 15,) even when he hath no meat to eate. Happinesse depends as much upon the condition of my manners; as upon the manner of my condition Sui cui (que) mo­res fingunt fortunam, Cicer Ep. 2 ad Brutum Every man's conditions make his condition. 'Tis not so much the con­dition of the things without thee, and with­out thy power (thy fortune, and thy estate) as of the things that are, within thee, and with­in thy power, thy mind, and thy passions; which will render thee (or for which thou maiest be said to be) happy, or unhappy. The worst newes is no sad newes, unlesse I grieve: and the best newes is no joyfull newes, unless I rejoyce to hear it. Things are good, or bad, to me, as my mind is. According as I take them, so they take me. As the old proverb is 'tis every one as he likes. So long as I keep the Poet's rule, — mihires, non me rebus submittere conor i:e: so long as endeavour to make all things subject to my selfe, & submit [Page 279]my selfe to nothing; I will be sad for nothing & I will be merry with any thing. I can frame any thing to my mind, if I can frame my mind to any thing: and if I can frame my mind to any thing, I shall be sad for nothing.

If the condition of things be the same; yet if the conditions of the persons, or the temper of the same man be different: one will be happy, and the other miserable; and the same man will be miserable, and happy, with the same condi­tion. 'Tis not so much the difference of condi­tions (or estates) as the difference of dispositi­ons, that does the work in this businesse. Hence it is, that one that is of a retir'd disposition, can be at liberty in a prison: and another, that is addicted to company, is in a prison, if he be but alone: One that hath nothing, can laugh, & sing and be merry, as if he had all things; and another that hath the world by the nose, is alwaies sad, and dumpish, as if he were not owner of a penny: One that is always vex'd, is continually pleased: and another that is continual­ly pleased; is alwayes vex'd, and discontented. Multos qui conflictari adversis videantur, bea­tos; ac pleros (que) quanquam per magnas opes miser­rimos, says one in the Tacit Annal. lib. 6. same sense. And how comes this to pass: but by men's well, or ill ma­naging their fortunes, when they come? as the same writer add's, Si illi gravem fortunam con­stanter tolerent, hi prosperâ consultè utantur. [Page 280]'Tis with politick creatures in cases, and acci­dents; as it is said to be with naturall creatures in the business of causes, and actions, Quicquid recipitur, recipitur ad modum recipientis, as they find men, so are they; good, or bad, according as mens minds are well, or ill disposed: like the Ca­meleon, altering their nature, and coulour, accor­ding to the nature, and complexion, of the person to whom they happen.

Happinesse is not an outward relative acci­dent, or a bare denomination of him (because he hath these or these things) but it is an in­ward qualification in him, of his own making (by the grace of God) because he is so, or so, or because he does these or these things. 'Tis not he that hath goods, is happy: but he that is good, and does good; he that loves God so, that he meditates continually of him; he that loves him so, that he keeps the love, and loves the keeping of all his commandements. Such a man as this, let poverty come never so well ar­med, he is ready to meet her: let there come ne­ver so many losses, and crosses, and calamities (as they are thought to be to him, and as they are [...]ndeed to a wordly man) I say, let them come hand in hand (to say nothing of the joy extraordinary, which he may have in such a time) the least that he is sure enough of, is a quiet spirit, and a contented mind: and that is a­mends sufficient. Si celeres fortuna quatit pen­nas, [Page 281]Resigno quae dedit, & meâ virtute me invol­vo, If fortune gave him any thing, and will take it away againe: he is resolved to let her have it quietly, and trouble himselfe no further. He will pluck in his hornes into his shell; and wrap himselfe up close in his course (but warme) garment of content; and be more merry in that, then ever he was before in his finest clothes. As Elisha (if I may give you a comparison used by another man) shrinking his own body to the length of his child's put life into the child: so can he, either shrinking himselfe, or (as the proverbe is) cutting his cloak to the length of his cloth, put life (as I may say) into any estate, and make his condition good, if he find it ne­ver so bad. When his estate is most in decay, and his condition too low to agree, and con­sort with the height of his former life and car­riage; 'tis but letting the pegs lower down, or playing lower notes; and he is presently fit to consort with the musick that he meets with.

If you reply, that we talke of promises of the enjoyment of these temporall blessings, as a part of the godly man's happinesse: and therefore to want them in this manner, as we have spoken of, must needs be misery: my answer is, that if for every temporall blessing denied them, they have a spirituall blessing allowed them; the happinesse is never the less enjoyed, nor the promise per­formed. At least, he is not worse then his word, who promised me brasse, and paies me gold.

Againe, I must tell you. First that the pro­mises made to the godly, and mentioned in the Scriptures of their deliverance from tempo­rall evills (and so of bestowing upon them tem­porall blessings) are meant of their eternall de­liverance simply, and of their temporall delive­rance only conditionally, viz: as it shall consist with God's glory, and their own good. Secondly, that most of them are meant to the whole Church collectively, and not to every particu­lar member. And thirdly, that most of them are meant of deliverance from Spirituall evills, figured out in temporall expressions.

I have done with the first objection, viz: that the godly man's condition is most miserable, or, that they have cause to live the saddest life. The next objection is that, they doe live the sad­dest life: and this, say they, must every body confess; for they are known by their sad, and dejected lookes. 'Tis even a marke to know them by; and God hath long agoe set a marke upon them for it, Ezek: 9, 4, And the Lord said un­to him, Go thorow the mid'st of the city, thorow the mid'st of Hierusalem, and set a marke upon the foreheads of the men that sigh, and that cry for all the abominations that are done in the mid'st thereof. Nay, and Christ blessed them for it, Math: 5, 4, Blessed are they that mourne. And we wonder (say they) you should expect a­ny [Page 283]other from men that are not of this world; but Pilgrims, and Strangers, and such as seek another countrey; as you say, godly men are, and doe.

To this I answer, that this conclusion con­cerning godly men, is too hastily made. Their heart may be light enough, though their coun­tenance be heavy. The Sun shines still notwith­standing a cloud: and godly men usually put the worst side outmost. 'Tis true, they are travellers here, and in a strange countrey and while they are at home in the body, they are ab­sent from the Lord (as the Apostle sayes 2 Cor: 5.6.) But I deny a necessity that therefore they must be sad. First, because though they are travelling; they are travelling homeward. And such as are travelling towards their home; you know, though their way be never so difficult & dangerous, are the joyful'st men in the world. Secondly, because though they are for the pre­sent absent from the Lord; yet they are going all as fast to him. They are present with him in their hearts by faith, already; sitting with him in heavenly places, Eph: 1, 3: and they are sure ere long to be present with him in their per­sons. And you will little wonder; if you con­sider that they are men that walke by faith, as the Apostle sayes, 2 Cor: 5.7, 8: not by sight (and so, if the things which they see, be not to their mind, they are the less troubled) be­ing [Page 284]not only willing, but delighted with the thought and expectation of it, to be absent from the body, & to be present with the Lord. They live and dye in faith like the Patriarchs, Heb: 11, 13. not having received the promises, but only having seen them afarre off; & are perswaded of them: & embrace them & confess that they are strangers and pilgrims on the earth: and are not troubled with the thought of it (for who will be trou­bled with the thought of being a stranger (or a traveller) thorow a strange countrey? This very desire, and expectation of theirs will make them merry enough. The saying, Nil aequè gratum adeptis, ac concupiscentibus, Nothing is so plea­sant when it is obtained, as when it is desired, will serve here: if not to undervalue the enjoy­ment, yet to commend the desire. 'Tis joy enough to be desirous of the presence of Christ, more to be in the way to obtaine it, and more yet to be sure to obtaine it: All which agree to the godly man in this life.

Yet must I tell you, that however, I doe not grant the first part of the antecedent neither altogether; as if all godly men had such deje­cted looks. Some there be that looke, and be­have themselves worthy of their hopes. And for those that doe not, I account it their fault, for which they should be blamed; and not their misery, for which they should be pitied. Si­thence they have no cause, why they should be [Page 285]sorry; I see no cause why they should seem to be so, unless it be a feare of displeasing their ene­mies, if they should be merry. But if they are sad they will doe worse: for then they are sure to scandalize them, and sinne against God besides.

But the truth of it is, for the most part, the world is out in their physiognomy. They doe not judge well of countenances, or if they doe judge well (to returne to my first answer) they doe not conclude well, viz: that men must needs be sad, because they look so. For they may be, as Paul said, 3 Cor: 6.10. [...] as sad, and yet alwaies rejoycing. They are not sorrowfull, but serious. They are in­deed as sad: or they are as serious, as if they were sad; as men that think it not becoming them, to be profuse, and childishly merry; but to be considerate: which they cannot well be, if they be over-merry. 'Tis hard to be merry and consider (as the preacher's word is, Ecles: 7, 14, In the day of prosperity be joyfull, but in the day of adversity consider.

They are no more sad, then is necessary for a couragious man to be, when he is in the mid'st of his eneimies; or upon the sea, in a storme; or in any dangerous place. He is wary doubtlesse, and he may be somewhat fearefull, and sad about the mouth: but he is merry still at the bottome of the heart, even for this, viz: to think how merry indeed he shall be when the [Page 286]danger is over. He had no sadnesse but that of the countenance: and by that the heart is made better, saith Solomon, Eccles: 7.3. Even so is the godly man, merry at the heart, goe how it will: yea and most merry in that part, when least in the rest, even when he is most afflicted. The Thessalonians even in much affliction, received the word with joy of the holy Ghost, 1 Thes: 1.6. Where you see (by experience) that Affliction, and joy, can very well goe together: though they seem as strangely coupled, as prosperity, and sorrow; or Affliction and prosperity: But the HOLY GHOST, that takes a way the won­der. So the Maaedonian Christians, Paul brags of them, That in a great triall of afflicton, [...], the abundance of the joy &c: [...], abounded unto the riches of their liberality, 2 Cor: 8.2. And so Paul himselfe, even for the good which others had received could say, [...], and [...] &c: I am filled with comfort, I am exceeding joyfull in all our tribulation, 2 Cor: 7.4. And I doubt not but another god­ly man, as he was, may in his greatest afflictions, say as much as he did, upon good grounds. For when he is most afflicted, he is most assu­red, that since he hath not his portion in this world, he is one of those that are to have it in another. He is glad of it, as a prisoner, that hath deserved death, is glad when he comes to [Page 287]be whipt; because now he presumes that he shall not be hanged. He can be proud of it, like a valiant Champion, that he is chosen out by God himselfe to fight a combate with such strong adversaries, as the divell, and the world, and the flesh: whom it can be no small com­fort and glory to conquer. Nay he can glory with the beaten Apostles, * that he is counted worthy to suffer. He counts it an honour to drink of Christ's own Cup; Though it be with sicknesse, and much against the stomack, he will joyfully pledge him. He will cheerfully goe any where, as long as he hath such a lea­der before him. Whereas else he would be sad, and feare, that God had laid him aside as a stone unfit for his building ( viz: if he did not beate him with the hammer of affliction) that he had given him over, as not fit to be wrought upon, leaving him to himselfe and so to de­struction: Now, he is merry, and gathers heart, and resolves to beare up saile, because he thinks, like the sick man, that there is hope of life, so long as the Lord giveth him physick, and keeps him under with a diet of Affliction. Like a man that hath a disease already upon him, or a cra­zy body about him, so that he needs the help of physick: Because he thinks he hath need of it, he cannot but be a little sad, and pensive & fearfull, till he take it: but when he hath ta­ken it, unlesse he be a child, or a mad-man, or a [Page 288]foole; he is presently glad, though it put him to never so much paine, because he is confi­dent it will doe him good; and he expects eve­ry houre when it will. Affliction is the Godly man's ordinary physick, which he takes of course: and, like a man that hath been used to Physick, at such and such certaine times, and forbeares it but once; 'tis a hundred to one but he is presently sick, if he want it. He is natu­rally subject to many spirituall diseases, and therefore is glad when he uses the meanes, and is in a course of Physick to be cured and preser­ved. Now what spirit hath so weak an edge as to be dulled with a little affliction which (though it were more) is not only attended with, but the cause it selfe of so much good?

Away, never talke of it, I scorne your words, that a godly man can be sad, unless when it is his desire, or his duty: So as it is, to see God dishonoured, and men sinning against him. He can beare any burden but such: Endure any thing but sin: And beare with any man but a wicked man; whom he cannot [...] beare with or endure; like the church of Ephesus, of which it is said, that she could not [...] beare them which were evill, Rev: 2.2.

But as for other things, Afflictions and per­secutions (as 'tis said of the same church vers: 3, [...] and hast borne, and hast patience) they make nothing of them.

You will say yet, that either your objection must be true; or Christ's own words must be false, who told his followers long agoe, that it should be so as you say, as it is recorded, John 16, 20, Verily verily I say unto you, that ye shall weep, and lament, but the world shall rejoyce: and ye shall be sorrowfull &c:

But (to answer you) I pray, what kind of sorrow did our Saviour mean? He says himself in the very next verse, it was but such a sorrow as that of a woman in travell. And think you that wo­men are truly sorrowfull, when they are in tra­vell? No more are the godly in all their suf­ferings. They may be in paine, as women in travell are: and in travell till they be delivered of their Affliction (as no chastisement for the pre­sent seemeth to be joyous, but grievous,) Heb: 12.11 But yet so it is, that they doe not only not remember their paine, as soon as they are delivered, (for joy, either that they are by this meanes rege­nerated, and borne againe, or that they were so well beloved as to be chastened, and coun­ted worthy to suffer) But even all their paine be it what it will, they will never think it too much, or too high a price, for the birth of such a child as Affliction in the new generation brings forth. For the pangs, and throwes of our short Affliction here, as short and as sharp perhaps as those of a woman in travell (to say nothing of the sweet fruit of righteousnesse, [Page 290]which they usually bring to them that are thereby exercised in this world, Heb, 12.10. He chastneth us for our profit, that we might be partakers of his holinesse.) must needes come ex­ceeding short of that exceeding weight of glo­ry, which they may be said to bring forth in the world to come. What? Shall he that expects such a harvest of profit; having now sown his wheat, be out of heart because of the winter? Let the seed alone. If it doe not yet come up­ward; 'tis because it takes root downward, and that it may not be forward, out of season: for so it might be backward, when the season comes. Nothing better then frost, and snow, to chasten corne: and nothing better for corne, then a little chastening. Why am I in such hast? And why doe I vex, and grieve? If I can but tarry: for all my loss of a temporall health, and wealth, and hap­pinesse of the body; I shall have an unvaluable satisfaction of an eternall health, and wealth, and happinesse, of body and soule to make me amends. This could make the primitive Chri­stians at Jerusalem, endure the loss of their goods with joy: and why should it not me? Why should I repine against God for Affli­ons; when I know that they are tokens and pledges, and as it were new security of his love? This kept David from repining; even because he said, he knew that God out of very faith­fulnesse [Page 291]did afflict him, viz: because he meant to be faithfull in keeping his promise in his e­verlasting covenant of grace, and not to leave him to himselfe without afflicting him; lest be­ing thus left, he should sin and so give God occasion to forsake him. Why should I be a jot troubled, or break my sleep for any perse­cution; when I have God standing by my bed­side? So Peter had (no doubt) and thence it was it, that he slept so quietly even between the two souldiers in the prison? Why should my soule be disquieted within me, when I have God himselfe about my path, and about my bed? And so had David. And therefore, though he were persecuted so much, never took it a jot to heart, but even layd him down, and tooke his rest, Psal: 3.5. I laid me down and slept; I awaked, for the Lord sustained me. And this, he said, was his resolution still to doe upon that account, Psal: 4, 8. I will both lay me down in peace, and sleep: for thou Lord only makest me dwell in safety. Last of all, why should I be of a dejected spirit, as long as I have a comforter within my very spirit; The Spirit of the God of all consolation: in whose presence there can as well be want of joy, as there can be want of light in the presence of the Sun, or want of heat, where there is a great fire? What doe you talke of sadnesse? They that have such to keep them company, and such company to keep them safe, ( God, in [Page 292]all the persons of the Trinity, & the blessed An­gels) cannot be sad, if they would. To have com­pany that is so comfortable; protection that is so near, that so is strong; protection & company both, that is so faithfull, that never parts, that is most willing to helpe when I have most need: To think that I have God himselfe, not for my hel­per only (one that can & will helpe me, when I need) but even for my very help ( David says, he is a present help in time of trouble) so that if I have him, I have presently help with the same: what? all this? 'tis enough to make me merry if I lay a dying, and to say with David, Ps: 23.4. yea though I walk through the valley of the sha­dow of death, I will feare no evill: for thou art with me, thy rod and thy staffe they comfort me.

But to this purpose I have spoken before, viz: when I spoke to the severall grounds, and causes of the godly man's joy. I will next shew you some Scriptures for a godly mans mirth in Affliction.

1. There is Christ's exhortation.

Mat: 5.11, and 12, Blessed are ye, when men shall revile you, and persecute you and shall say all manner of evill against you falsly for my sake. Rejoyce, and be exceeding glad: for great is your reward in heaven: for so persecuted they the Prophets which were before you.

Luk: 6.22, 23, Blessed are ye, when men shall hate you, and when they shall separate you from their [Page 293]company, and shall reproach, and cast out your name as evill, for the son of man's sake sake. Re­joyce ye in that day, and leap for joy: for behold your reward is great in heaven.

2. We are cal'd to patience.

1 Pet: 2, 21, For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps.

We are none of Christ's souldiers, if we can­not endure hardness: as Paul said to Timothy 2 Epist: 2, 3, Thou therefore endure hardness, as a good Souldier of Jesus Christ. Now we can­not endure hardness, if we cannot endure it with cheerfulness. For to endure it with repi­ning & grieving is not to endure it. So any one can doe, because he cannot doe otherwise.

Adde hereunto next Saint James his exhor­tation, chap: 1.2.

My brethren count it all joy, when ye fall into divers temptations. Paul, you have not only his exhortation to rejoyce at all times, to the Philippians, chap: 3, 1, Finally my brethren re­joyce in the Lord: And to the Corinthians, in the last words of his Epistle to them 2 Epist chap. 13.11.

Finally, brethren, farewell: Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you.

But also his desire, and constant prayer to God in behalfe of the Colossions, ch: 1.9, 10, 11. [Page 294]that they might be strengthned unto all patience, and long-suffering with joyfulnesse: as if their patience, and long-suffering had been nothing, unless it were joyned with joyfulness.

3. You have before you the practise not only of the primitive Christians, as of Paul himselfe, Colos: 1.24.

Who now rejoyce in my sufferings for you, & fill up that which is behind of the afflictions of Christ in my flesh, for his bodies sake, which is the church.

Of himselfe, and others, Rom: 5.3.

And not only so, but we glory in tribulations also: knowing that tribulation worketh patience.

And of the Hebrewes, 10.34.

For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in your selves that you in heaven a better and an enduring substance.

But of the Saints also in former ages: as of David, Psal: 119 92.

Ʋnless thy law had been my delight; I should then have perished in my affliction. And of many others. Some of whom you have recounted, Hebr: 11. So that you have not only a cloud of witnesses, to shew that it may be so: but a large catalogue of good examples, to prove that it should be so in you, I meane, that you should rejoyce in afflictions, as they did, through the comfort of hope, and the strength of faith; resol­ving as David did, that you will not feare [Page 295]though the earth be removed, and the mountaines be carried into the mid'st of the sea, Psal: 46.2. Let the stormes of adversity rise never so high, and the winds of persecution blow never so fu­riously; the house can never be shaken, that is founded upon the rock of salvation Jesus Christ. The ship cannot be cast away, that hath the Cross of Christ for the maine mast, to fa­sten her sailes; the word of God (a rule that will never deceive) for the card to direct her; D. Feat ley. the most sure promises of God for the anchor to hold her; the Spirit of God, for the winde to carry her; and Christ himselfe for the Pilot to steere the course. Jactatur, nunquam mer­gitur ista ratis. Such a house may be blown upon, but it cannot be shaken. Such a Ship may be tos­sed, but it cannot be lost.

A godly man is even as such an house, or such a ship. And he knowes it very well: And therefore, though he expects, yet he feares not the worst. Let his enemies be never so mortall he knowes they are mortall, and he shall soon be eased of them. Let them never leave thir­sting for his blood, till they draw it out; his soule is able to live upon the blood which such as they are, drew from him his Saviour: and so long he cares not. Let the men of this world plow upon his back, and make the furrowes ne­ver so long, so he may bear good corne: Let the Prince of this world shake him, and winnow him [Page 296] like wheat. For now he will say with Ignatius (when he heard the roaring of the Lyons, that were appointed to devoure him) Christi frumentum sum, I am glad of it. Now I see, I am cleane corne, for I am going to the mill. Doe not think these expressions poeticall: Neither imagine, either our Martyrs to have lyed, when they spake of their joys in the flames: or all those stories of their joyfull expressions to be lyes.

Let men talke what they will, of the magna­nimity, & fortitude of the old Romanes, and the heathen Phylosophers; as if it were not to be pa­rarell'd. I am confident, that many a true Chri­stian hath a great deale more, and better, then any of them had. Pet: Martyr in his common places ( class: 3. c: 12.) puts the question, An san­cti homines inferiores fuerint Ethnicis in feren­dis rebus rebus adversis? whether the Saints were inferiour to the heathen in patience. And having brought some of the best examples among'st them, as of Horatius Pulvillus (who having news brought him of his Son's death, as he was consecrating the Temple, went on his work, and was not a jot moved at it.) And of An­axogoras (who having the same newes brought him, only made answer, sciebam me mortalem genuisse, That he had not begotten an immortall Sonne.) And some others; yet determines. First, that the Christians were no whit inferi­our to them: And that if Christians did at any time grieve at the newes, or upon the thought [Page 297]of death, or the like; it was because they were better men then those heathen were, and ei­ter might or would glorify God more, and doe more good if they lived: or for such like cau­ses. Then he applyes to this purpose the story of Aristippus. Who being asked by a Mari­ner why he was fearfull being a Philosopher; whereas he who never knew any Philosophy at all, was not? replyed, Non debuisti sollicitus esse tu pro animâ nebulonis, ego videbam Aristip­pum Philosophum periclitari. For your part, you should not be sollicitous for the life of such a poore knave as you are: but I saw, that Aristippus the Philosopher was in danger to be lost.

2. Those Romanes, and Philosophers, feared not death, or grieved not for it, quod post hanc vitā nulla reliqua essent, because they thought, after a man was dead, there was an end with him: whereas the Christian grieved not, or was not afraid of death, because there was not an end with him; but there was a life to live, in which men should be rewarded or, punished, for what they had done in this; which is farre more to be commended, and a signe of grea­ter courage.

3. The fortitude, and courage of the hea­then was but [...], or [...], a kind of stupour, a want, not a moderation of passions & griefe, which Austin saith, is omnibus vitiis pe­jor, worse then all vices. They had no patience, [Page 298]but in want of sence; which could be none at all: whereas these had none but when the sence was quickest: which must needs be best of all.

And then fourthly, he answers that their courage, if it were never so much, was not at all pleasing to God (which is Saint Austin's opinion also contra Julianum, lib: 4. cap: 4.) because it proceeded not from Faith; as the courage of a Christian does, (for other­wise it is no more pleasing to God then theirs was.)

I know, yet you will say, that 'tis impossible that flesh and blood, meeting with so many sad accidents as Christians usually doe, should forbeare to look sad, and be so too. But for my part I know no such necessity. Indeed I confesse a godly man (and so he may at any other time, as well as then) may have sadness upon the top of his countenance. But alas, so many sad (as we use the word) and serious, and sober dry thoughts, as he hath, are enough to produce that without any sorrow. This is such a sadness, as I canot pitty, or dispraise; but rather commend it, as the Preacher does, It is better to goe to the house of mourning, then to goe the house of feasting; for that is the end of all men, & the living wil lay it to his heart. Sorrow is bet­ter then laughter: for by the sadness of the coun­tenance the heart is made better. The heart of the wise is in the house of mourning: but the heart of [Page 299]fooles is in the house of mirth, Eccles: 7.2, 3, 4. But as for sorrow, and griefe, and vexation of heart; a godly man hath not such vipers nou­rished within him. He hath sorrow for sinne in­deed: but then he hath joy never the less; and his joy is never the less for his sorrow. I will undertake it, there is more true mirth in a godly man's heart one houre, even in the mid' st of his sighings; then any wicked man hath with all his tighings, & sneerings all the day. For such a sorrow is so fare from destroying joy; that it is the cause of joy, and the cause of the best joy, and the best cause of the best joy.

Reader, 'tis strange to consider, how a god­ly man excell's a wicked man in matter of joy. A godly man can joy that he hath joyed, and joy that he hath sorrowed, and joy for any thing: And so with all my heart let him sor­row: as Austin said, doleat homo Christianus, & de dolore gaudeat, Let a Christian man grieve, and rejoyce in his griefe. On the contrary, the wicked man's joy 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 [Page 300]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: [...]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, [Page 301]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 [Page 302]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 [Page 303]& 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 'tis folly and madnesse, because they have so much reason wherefore not.

3. Because [Page 304] [...] 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 countenances dejected, and heads hanging downe, because they had been sub jugum missi, made to passe under the yoake. But to you let such usage heretofore, be a motive now to the contrary: And be glad that you were indeed (as the Apostle saith) the Rom. 6.17. servants of sinne, and in the divells yoake; but that that yoake is off now, and another put on, which is light, and large, and smooth enough.

4. Because to be cheerefull, and merry in any service (and why not then in Gods service?) is the only way to make it easy. It awakens, and calls up the Spirits in the heart: which when it hath opened, and enlarged, it sends them out to the members too, to supply them with [Page 305]vigour, and strength. Heaviness, and sorrow, when thou art doing any thing, will make thee first, Heavy, and dull, and lazy Secondly, Pen­sive; causing thee to think upon other things, and upon any thing rather then that which thou art doing Thirdly, to goe unwillingly about it. These three things are enough to make the easiest worke that is wearisome, and difficult. To what purpose is it? Nay what a madness is it for you, first, to render your acti­ons unpleasing (nay displeasing) to God, and more tedious to your selves: and afterwards to lose not only your labour, when you have made it more then needed, but the reward of the actions also, which is so much, and the ma­ster's good will which is most of all.

5. It is required that you should be cheer­full, that so you may express your love (and thankfulness) to Christ, and to his service which you have undertaken. If I should see a Souldi­er continually sad, and dejected: I must needs think that he either loved not the Captain, or did not like the service.

But however, mistake me not, and have a care of taking an ell, when you have but an inch allowed you. Such mistakes are dangerous, and too too commonly the occasion of multi­tudes of sinnes. Sunt certi deni (que) fines. For I must tell you, after all this, there is a difference, and there must be a distinguishing betwixt be­ing [Page 306]merry, & making merry (as they use to call it) I have allowed you freely of the first; but I shall be very sparing to you in the last, as it is commonly used. 'Tis enough for wicked men, who have none of those comforts either without them, or within them, which you have; to make themselves merry: and therefore it is, that they use so many helps and meanes, and devise so many tricks to doe it. You for your part have no need to doe so. You are sufficient of your selves to be merry; and you have sufficient besides your selves, to make you merry without any force, or labour of your own. You know what making merry meanes, and what the fashion of the world is, viz: to pass away their time with sports, to sing and play away their cares with wanton songs, and dances, and drown their sorrowes in the cup, which they will have the deeper, that they may doe it the better. But you, I am sure, have other­wise learned Crist. For neither are you allowed if you cannot be merry otherwise, to use such meanes, or if you can, to express it so.

As I said first, so I say still, you may, and must be joyfull; but in the Lord: As Austin said (upon those words of the Psalmist, Psal: 97, 12, Jucundamini Justi, Rejoyce ye righteous.) Forte fideles audientes jucundamini convivia me­ditantur; calices praeparantur. Sed vide quid se­quitur; In domino, Happily, the righteous, hearing [Page 307]and the words, Be merry, may think upon feasting, and provide their cups, and the like. But look what followes, IN THE LORD. It must be no otherwise then so. All that I would have you doe, is, that since you can speak of so much joy, and comforts, and delights of the Holy Ghost within you; you would also make it appeare, without you; and let others know so much by your carriage and behaviour; that so they see­ing you thus, may think the better of your pro­fession, & glorifie your father which is in heaven, when they see his children are not neglected.

So on the otherside, I doe not say, but there is a time (as the Preacher saith) to weepe, as well as to laugh; a time to be sad, and to have a sad countenance. A man may, no doubt grieve: For Christ himselfe did so. But to make ones selfe sad, Hilary denies it, and saith he did not dolere, but only pati impetum, which Peter Martyr reprovs him for. and to be of a sad countenance, as if that were the proper and inseparable marke of a mortified man, or as if that were the temper he must needs be of: it is a thing no way to be allow­ed in a Christian, and that which our Saviour long agoe condemned for the trick of a hypocrite.

And so much for exhortation. A word of reproofe, & I have done. Of reproofe, I say, both to him that thinks he cannot be a Christian, [Page 308]unless he be sad: and to him that thinks he can­not be thought to be so, unless he look so. For shame leave off sobbing and sighing, like men without hope. Doe not disgrace the master whom you serve, and make the world believe you are overlabour'd, and hardly used. Be not like the dog in the manger, that would neither eate hay himselfe, nor suffer the horse to eate any. Be not longer an hinderance of your brethrens joy. And be no longer a scan­dall, and a stumbling block in the way, to hin­der such as are comming to the service of Christ; and yet serve him never a jot the better your selves, but the worse. If you are discon­tented, tell me what aileth you. I am sure, you have more then heart can wish, or conceive, For neither hath eye seen, nor eare heard, neither have entred into the heart of man to conceive, the things that God hath prepared for them that love him. 1 Cor: 2.9. If you regard not your own good; however doe not give your enemies oc­casion to rejoyce, or think that your conditi­on is worse then theirs. I would be merry, sure­ly, if it were but to outvy them. What? shall a wicked man comfort himselfe in a poore barn full of corne, and say, rejoycing, Soule; thou hast much goods layd up for many yeares: take thine ease, eate, drink, and be merry, And hast thou nothing to say, that art an heire to no lesse estate, then the Kingdome of Heaven? Shall [Page 309]a naturall man, and a Philosopher, and a Stoick, brag that nothing can make him grieve: and shall a Spirituall man, and a Believer, and a Christian, complaine, that nothing can make him merry? If you can endure such a dispa­ragement of your religion, you can endure a­ny thing. I will conclude with the saying of Solomon (doe not endeavour to bring the truth of it into question by your practise) God gi­veth to a man that is good in his sight, wisedome and knowledge, and joy: but to the sinner he giveth travell, to gather, and to heap up, that he may give to him that is good before God, Eccles: 2.6.

HItherto it has been my endeavour to set forth the joyes, that are, or may be had in a godly life. And now, lest the wicked should say,

I must crave your reading to judge, and your patience to reade, what I shall say concerning a wicked life. Seeing David bids us not be en­vious against the workers of iniquity Psal: 37.1. I will see a little, what it is they have, worth the envying: and whether they are so happy, and live so merry, as men commonly thinke they doe. Certainly, all is not gold that glisters. I believe, you will find your joy so much cry'd up, if you put it to the touchstone of spirituall judgment, or if you hold it to the light of Gods word, and look neerer to it; to be but a bastard joy, a meere counterfeit, and no true jewell. I beseech you, let me have a little time to search [Page 314]into the nature, and propertyes; and examine the causes of it. If I can proove their joy to be lesse in quantity, and worse in quality; their sorrow to be more, and worse; and their condition to be absolutely worse, and to have much more cause of sorrow, then the godly mans condition; and no cause at all of joy: I hope I shall not loose my labour, but obtaine my desire of per­swading you, not to trouble your selves as you doe, at the sight of their but seeming: but to re­joyce as you should, in the enjoyment of your own truly happy condition.

First then, whereas the joy of the godly, (or the godly joy) is continuall, i.e. uninterrupted, and continuall, i.e. lasting, (nay, everlasting) The joy which the wicked have, (or the wicked joy; for so most of it is) is but momentany; either so that it is interrupted with one thing or other; coming, and going, upon fits, and flashes: or so, that, if it should be without interruptions, it would not be long, ere it would be no more. For, indeed, it is so weak, and like an abor­tive child; that it doth not onely not live out all this life, which is but a moment compard with eternity; but very seldome holds out longer then a moment of this Gre­gory up­pon Job, c. 20. compares it thus; Gaudium (sayes he) hypocrita­rum instar puncti in puncto enim stylus-ut ponitur, levatur, apppa­ret ad momentum, sed despuret in perpetuum. moment.

A wicked man has as bad a tenure of any thing that he has, as any Villaine' can have in an estate: uncertaine and unstable; in to day, and out to morrow: Every thing sudden, and va­nishnig, and gone in an instant. And to this purpose Job hath excellently spoken cap. 8, 14, to the 19. Whose hope shall be cut off, and whose trust shall be a spiders web. He shall leane upon his house, but it shall not stand: he shall hold it fast but it shall not endure. He is green before the sun, and his branch shooteth forth in his gar­den. His roots are wrapped about the heap, and seeth the place of stones. If he destroy him from his place, then it shall deny him, saying, I have not seen thee. Behold, this is the joy of his way, and out of the earth shall others grow.

And as all other his good things (as he es­teems them to be) so his joy especially. If it be sweet, its sure to be short; scarce enduring time enough to be taken. Most of his Com­forts make him but as happy as Tantalus; bob­bing him in the mouth, and touching him no longer, then only to make him long, and away. At the best, and the longest, his joy endures but for a night (the only time for theeves, and drunkards, and such like: though I know, how sad, and fearfull their night-mirth also is) but his sorrow cometh in the morning (no lesse sure, and no more in his power to hinder, then the rising of the Sun) and takes the whole day before it.

And So, most of his pleasures, in which his joy is, hold but the lasting of a tast, and a touch: viz. so long as his meat, and his drink is passing thorow. How few of his delights out-live one thought! And how few of his thoughts upon his delights, live till one thought upon another be past! He is scarce ever able to have two merry thoughts together, and never a sad one betweene. Perhaps, this moment, he thinks himselfe in heaven (for so meanly does he think of it, and so badly is he acquainted with it, as to compare any thing to it) for enjoying such or such a boon. But let him think againe; and tis a thousand to one, but he repents. His joy runs no longer then it raines; while the weather and times are good. It has no constant fountain, as the godly mans has. Perhaps it may be strong, & violent at first: & so usually those motions are, that are of short continuance. It may make a great cry: and so many other things doe, when there is little, or no wooll. Tis like the valour of the Insu­brian Gaules, of which L. Florus speakes, Si­cut primus impetus iis major quam virorum est: ita sequens minor quam faeminarum. The first onset was more then manlike; but all the rest lesse then woman-like. It may make a great flame: but it will be but like the flame of straw, or thornes, or a squib of powder. It will mount up high, so that every one shall see it; and [Page 317]make a great crackling so that all the towne shall heare it, but it will be quickly out (as most other things are quickly ended, that are quickly begun) and besides the little benefit it does by his heat or Light, Leaves a stinch behind it.

And It must needs be so; unlesse the man had either more fewell, or such as would last longer. For his prosperity, (and that he knowes himselfe; which makes his joy, sad and fearfull) is exceeding fickle: Perhaps, long comming, and usually soone going. like the morning dew, a little heat will make it fall, and any thing will shake it to the ground. He cannot have a longer estate in it, then for his life at best. For the most part, he has but a few yeares: many times a few daies: sometimes a few howres: and constantly at the will of an unconstant fortune. If it does last all his life long; yet it does not last long: for his life is but short, when it is longest; and it is more like to be shorter, then longer; and then how short is it! His prosperity he and such as he is, doe but call it so; and so it may passe here amongst men (as a piece of leather may passe for a piece of mo­ney, if men will have it so; and a piece of brasse may passe for, and please a child as well as gold) but it will not goe for such in another world, and he has no hopes to have any other in exchange.

He hath his portion in this life. And he is both able, and likely, to spend it, and lose it, and be taken from it in the twinkling of an eye: And then what will he doe? He hath all that he was to have all ready; and there is nothing to come: No [...] or after payment; which commonly is the greater, to recompence the slownesse of the payment, Prov. 24.20. such as the godly man hath, For there shall be no reward to the evill man: the cardle of the wicked shall be put out. Prov: 23.18. and such as in every thing is the most comfort to expect, and the grea­test joy to receive.

Indeed, the wicked, many of them, in regard of their flourishing condition in this kinde of prosperity are as the growing grasse. But it is but the grasse that growes upon the house tops. of which the Let them be as the grasse upon the housetops, which withereth before it grow­eth up; wherewith the mower filleth not his hand, nor he that bindeth sheaves his bosome. Psalmist speaks, Psal. 129 6, 7. viz. that wither­eth before it be plucked up; and wherewith the Angels, which are the reapers, shall never fill their hand to put them into God's barne: for they are sure to be burnt. I may say, as S ^t James does of the rich man, chap. 1. v 10, 11. As the flower of the grasse, he shall passe away. For the sun is no sooner risen with a burning heat, but it withereth the grasse, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade a­way [Page 319]his waies. Wicked men may be as ranck, and large weedes, that grow a pace. Yea some of them may be green hearbs, and fine glorious flowers. But they are no better then such. For they wither; as those hearbs and flowers do; and when the time of the yeare is gone (a short time allotted them to flourish here) they are gone too. In the winter, if you seeke them, their place Psal. 37.35, 36. I have seene the wicked in great power, and spreading him­self like a greene bay trce. But he passed away, and lo, he was not: I sought him, but he could not be found. (especially) shall know them no more. Even in the Sum­mer, when they prosper most they are cut downe; and they are suffered to grow, that they may be cut. Their prosperity, and their joy, and they themselves, dye, and are gone, like the untimely birth of a woman. If therefore, a wicked mans prosperity be never so much; his joy is never the more; because it may be suddenly, and it is sure to be shortly, nothing at all. How can he be merry, who does not onely not hope to continue so; but still thinks that he cannot?

Againe, there is somewhat else in a wicked man's prosperity, besides the shortnesse of dura­tion (which notwithstanding is enough and enough, to hinder him from taking joy in it long, if there were nothing else) and that is this, that it proves but little better then a curse to him. I say not, that it was intended no o­therwise by the giver: only I say, that whereas [Page 320]it is given to a godly man, in love, (insomuch that God is said to take delight in the prospe­rity of his servant, Psal: 35.27.) It is given to him (as it were) with an ill will. And such things, we use to say, when one man gives a thing to another, will never doe him good; And it cannot be joy to enjoy them.

Adversity sent by God to the Godly, is like the wounds of a lover: but prosperity given to the wicked, seemes to be like kisses of an enemy; and what doth Solomon say of those two, Prov: 27.6. Faithfull are the wounds of a friend: but the kisses of an enemy are deceitfull. If God doe give, and doe not give in love; thou may­est be in feare of, thou canst not be in love with his gifts; [...]. Thou canst never be merry with them, (if thou hast the lest thought that he is not thy friend: as a wicked man cannot well have any, that he is) For thou wilt be ever & anon suspecting, that he intends thee some hurt; that he meanes to take advantage, against thee, and to heap coales of fire upon thee: as meaning rather to burne thee, then to warme thee; and to make thee lose the more, for having had so much.

To say nothing, how he will make thee pu­nish thy selfe, with care, and travell, to keep, and increase, and Feare to lose ( Eccles: 2.26. To the sinner he giveth travell to gather, and to heap [Page 321]up: that he may give to him that is good before God) all the wealth he has given thee, being but such as moths can corrupt, and theeves break thorow to steale. If God leave the world still in a mans heart; although he should have all the world to his Command; he must necessa­rily be Subject to a world of misery.

Woe to that man to whom much is given, with a little grace. 'Tis as bad as a full table, and a great appetit; and no strength to digest. It will make him unable, but willing to live: and it will make him both unable, and unwilling to dye: And judge you, in what a fine case such a man is to be merry.

The more wealth the wicked have, and the longer (it being like wrongfully sequestred means, and scarce their owne) the greater, and heavyer will the account be, when they are cald to it; and the dammages so much the more. Unlesse there be somewhat else given with it, an ingredient of grace: I will not give a doit for all the wealth, or honour in the world, to be cur'd of the least sorrowfull thought.

And therefore let wicked men brag of the goodnes of their condition; and foolish men envy them for it: For my part, I think, they [Page 322]that say, they can be; or they that seeme to be merry in such a condition; are no more, nor no better merry then those (as they say) have eaten of the heath Sardonia. Sili­nus cap. 12. who dye laughing; or those that being desperately sick, laugh when they are a dying. They sing like the swan (and with as much ignorance) when they are nearest their end: & 'tis a signe that they are neere their end, when they doe sing. As Solomon said Prov: 18, 12. Before destruction the heart of a man is haughty: So may I say. Before destruction the heart of a man is merry. The wicked man is usually merriest, when his destruction is neerest, and when he has least cause. When the evill day is neerest; then he puts it furthest off.

Ʋngodly men have little more reason to be merry, for having a great deal of wealth; then any creature, that is put a part to be kild, has cause to be glad, (though glad enough too, no doubt, he is) for having a great deale of meat: For even in the same manner are they fed; and therefore they have the same cause to feare, they are left (if not designed) to the same end. They are fed with the fat of the Land (but leane meat, and poverty is more wholesome) and fatted up, with plenti­full feeding. So Eliphas speakes. Job: 15, 27 He covereth his face with his fatnesse and maketh collops of sat in his flankes. But then see what [Page 323]he sayes afterward vers. 29, 30. He shall not be rich, neither shall his substance conti­nue, neither shall he prolong the perfection there of upon the earth He shall not depart out of darknesse the flame shall dry up his branches, and by the breath of his mouth shall he goe a­way. Little doe they think, why they are thus sufferd to prosper, and sufferd to prosper thus viz that like beasts, they may be fitter for slaughter. When the wicked spring as the grasse, and when all the workers of iniquity doe flourish: it is that they shall be destroy'd for ever. Psalm. 92.7. The fatter they are, the fitter they are for slaughter: & the sooner slain Psal. 78.31.. He slew the fattest of them. Did I say, a wicked man is fed with prosperity? Nay, but he need not be fed for he will feed himselfe, if he be let alone, and have meat enough: unlesse being in honour he had (as he has not) understanding enough (though it were never so little more then the beasts that perish) to be temperate in the use of it. He is like bad ground: Whether he have any thing sown on him: or whether he have nothing; he is all one: unlesse the diffe­rence be in this, that he brings forth most weeds, when he is sown with the best seed. Pros­perity is to him, as a horse which he can nei­ther breake nor ride; and so he must needs be thrown. A wicked man having a bad heart, or, as I may say, a bad stomack: prosperity, and the [Page 324]best meat that can be given him, will beget in him nothing but ill humours, fears, and cares, and vexations, and sins: continuall distempers both of body and mind.

Perhaps, sometimes his prosperity has not these troubles with it. Yet is it not enough to make him merry. No, it is too negative so: and that which makes a man truly merry, must be more positive. He must take delight in it: he must enjoy himselfe in the prosperity, as well as enjoy the prosperity; or else it will be nothing worth. This a wicked man can ne­ver doe, though he should have never so much, and enjoy never so much outward peace; Pro­sperity, so the word is used in our Bi­ble. because he has no peace within. Having no peace within him; what ever peace he has without him, he can no more be merry, then a Prince who is plundring of another mans house abroad, and in the mean time has an enemie seizing upon his kingdome at home. But then againe, here is more misery for a wicked man. For as he is not able to use prospe­rity: so (that which will necessarily adde to his sorrow) he must necessarily have it. As he knows not what to doe with it; so he knows not what to doe without it. For he has no strength to encounter with adversity: and is no more able to live merry in sad times; then a man that is not before hand, is able to live plentifully in a dearth; or a man that has no [Page 325]stock of money to lay out, is able to get his living by a trade. Being poore without a stock. of grace, he cannot find himselfe maintenance: and being lazy without a principle of grace, he will never labour to get it. His soule is na­ked, and without the garment of faith to keep it warme, and so cannot endure the cold: It is loose, and without the anchor of hope to hold it fast, and so cannot endure the stormes of affliction. Certainly it must needs be starv'd to death: it must needs be miserable toss'd in this world, and irrecoverably cast away in the world to come. Wherewith should a wicked man encounter with adversity? The best weapon for such an use, must be a strong soule (for a strong body opposed to miseryes, is but a great heap of wood to a flame of fire) but alas, his soule is so sick with sin; that in­steed of easing him of his burden, it will adde more weight, and presse him lower to the ground. But I will not speake much of ad­versity, lest wicked men tell me, I may spare my labour, they are not so much troubled with it. I will returne therefore, and have a word more of their prosperity, which they so much brag of, and of which they have so little cause to brag, considering to what passe it brings them: they being so much the more miserable in the end, for that their beginning was so happy.

Nay not only their end hereafter; but e­very interuption of their condition while they are here, is so much the worse. For the more they have, and the fatter they are; the more is their griefe, when they lose; and the grea­ter their paine, when they are any way sick, or afflicted (as it is usually seene in fatt, and corpulent men, in regard of bodily sicknesse) and yet they are subject also to as much as another, and more too; as full bodies are to diseases. What a sad comfortlesse sight, is a wicked man in his sicknesse or in any other affliction! whereas, on the contrary, what comfort is there in a godly man, not onely to himselfe, but to any other that shall visit him; even then when the hand of God is heaviest upon him! All sorts of evills, partly by their Suddennesse, partly by violence, and partly by his owne unpreparednesse, and security (presu­ming of nothing but peace) like naturall things meeting with things of a contrary qua­lity, have their full blow upon a wicked man. That which was threatned to the Babyloni­ans, is usually his case. Therefore shall evill come upon thee: thou shalt not know from whence it rises: and mischiefe shall fall upon thee, thou shalt not be able to put it off: and desolation shall fall upon thee suddenly, which thou shalt not know: Isa 47.11. His Candle seldome goeth out, but is put Job 21.17. out suddenly (though I speak [Page 327]not so much of outward admonitions, as of Gods inward preparation of this heart.)

But to returne to the wicked mans Joy. Give me leave to mention a few reasons, why a wicked man's mirth (that which he has) is so short liv'd. My reasons shall be drawne. 1. From the Abundance of helps which it needs, and from the weaknesse, and fullibility of those helps 2. From its imperfection, both in regard of its subject, and object, and also in its owne nature.

For the first viz: the Abundance of helps which it needs 1. It depends much on the company of men; wherein be cannot alwaies have his mind (& yet otherwise, he cannot be merry) For still one thing or other is a­misse. Either he wants company, or he has too much, or too little, or such as does not agree with his humour. If the fault be one of these three last; he may, perhaps, scrabble out with a great deale of paine. But if it be the first; he has no shift to make. For he has such a num­ber of objects without him, to tempt him, and vexe him, which he cannot put off; such a lowd importune noyse within him viz: of a troubled conscience continually upbrading him, which he cannot appease; finally, such disturbance, from his thoughts to, or for, the committing of sinne, which he cannot remedy; that if you put [Page 328]him to single mirth, he is no body. If you keep him but within doores never so little; he is pre­sently off the hinges; and like a thing, as I may say, unhang'd: dull, & unweildy, and without a­ny activity at all.

Certainly, that clock is not good, that can­not goe long, after it is set a going: whose hand will goe no longer, then it has the helping hand of another to keep it going. Even such another thing is a wicked mans joy. The joy of a godly man is cleane contrary; because, he has so little need of forrein assistance; being so well furnish'd at home, and able to live of himselfe. You may not think to make him sad, by making him solitary; who has most of God, when he has least of men; and is never lesse alone, then when you think him to be so.

2. It depends much upon the state of his body. He is merry, either because he is of a san­guine complexion; and so his mirth can be but a humour, at best, & of an uncertaine conti­nuance; being that which proceeds from a humour, which must be supplyed, and may be corrupted, & will runne away at the least hole in a veine. Or else, because he is in a good con­dition of health, and strength; and so his mirth must needs be as his body is; viz. seldome sound, quickly disturbed, and easily destroyed. Keep such a one but from a meales meat: or give him a morsell too much: hurt him in one of his fin­gers; [Page 329]or let him have but a little dumpish wea­ther; how does he sit mourning like an owle, and knows not how to be comforted! His laughing is presently turned into howling, and sighing, his harp into mourning, and his organ into the voyce of them that weep.

3. It depends much upon his age. As his mirth dyes with him; so it grows old with him, and decayes, as he does. There is seldome a wicked man, but his gray haires are brought downe with sorrow to the grave: Sorrow for paine: and Sorrow (such as it is) for Sinne; and Sorrow that he cannot be merry. Every thing that he has been, he cannot think of it without sorrow: either that he was so, or that he cannot be so any longer, or that he has no longer time to be not so. How oft does he repeat it, sighing, and shaking his head. I was, and I have been thus and thus: Those daies are gone, or, It was a merry time with me thē. And So every thing that he has done, he cannot think of it but with sorrow; at least, he cannot be glad to think of it. If he were able to lay to­gether before him, all the deeds that ever he did, all the words that ever he spake, all the thoughts that ever he conceiv'd, and all the objects too that ever entered into his sences, or his understanding: he would not be able to extract out of them one dramme of Comfort, to exhilarate, and revive his disconsolate droo­ping soule.

4. It depends much, upon his meat and drink. His bones are never at ease, till his belly be full I will not give a pin for his mirth, if he be fasting. If he be hungry, and not presently supply'd which meat; he is angry, and was pish. As the frensh-man says, A hungry Clowne, &c: so may I say, a hungry wicked man, is halfe mad. And yet if he is not hungry, he will be angry then too, and sad for want of a sto­mack. When he is empty, he would be full: and when he is full, he would be empty. He will be sad, because he cannot eate: and he will be sad, because he can eate no more. He has more then enough to doe, to please his tast, and the rest of the sences: and yet he knowes not what to doe, if he doe not. Deny the merriest epicure such a dish, or such a sawce: or let him want but his wine, and tobacco: and who so melancholy a body, as this merry soule. Beleeve it, such a mans mirth is, for the most part, but drowning of sor­row upon times and tides. For when the wa­ter is gone, and the drink is all up, and downe: his mirth is upon the head, his joy is at an ebbe; and, like bankes that have been overflowne, there is none so muddy as he.

2. A Second fault in a wicked man's joy is, that it is imperfect. And so it is, in regard both of the subject, and the object.

1. In regard of the subject that has it: viz: because it is but in one part of the man, and that the worst too, the body; and not in the soule: and in the worst part of the body, the outer part; and not in the heart. or if at the best, it be in the Soule; it is but in a part of that neither, and the worst part thereof too; even as farre as it is carnall, or naturall, and not a jot further, or higher. But it is seldome so neither: and therefore it can hardly be said to be in the man, or to have any depth in it; and consequently, a man cannot be truly af­fected with it. For, seeing it is but outward, and carnall, superficiall, and floating upon the top: 'tis no more comfort to the heart, then a cup of strong water throwne in a man's face.

I say, a wicked man's joy in regard of its subject, is as grosse, and earthly: (remaining in the members of the body,) As in regard of the cause, it is aërie, and vain: (beginning, and con­tinuing upon light occasions:) so that it is nei­ther pure enough to pierce so farre as the Spi­rit, nor weighty enough to sinke to the bot­tome of the heart. Any stranger Prov: 14.10. may inter­meddle with it, and any strange accident will interrupt it. His heart will be many times sad, when his countenance is merry: but his heart can never be merry, when his countenance is sad. A merry heart may make a cheerfull Coun­tenance: [Page 332]but a Cheerefull countenance will not make a merry Heart. His heart is so farre from the objects of his joy (which are grosse, and earthly things, that cannot get to it) and the objects of vexations so neere his conscience; and his conscience so neere his heart; that he can never be heartily merry. Per­haps, he may be pleasantly touched, and tickl'd on the outside of his heart: and so he may have a little forced mirth for a while; as a sick man, or an old man may have by the strength of a potion, or a cup of liquour: But I doe not remember, that ever I read, or heard; and I beleeve, he cannot say it himselfe, that joy en­tered into his heart, and that his heart was enlarged with it, so that his very spirit rejoy­ced; (so as the godly man's uses to doe, and as the Scriptures testifie of him every where.) He lookes merrily without, like a whited se­pulcher: but within there is a sad sight of dead men's bones; of a dead heart, and a dead con­science, and a whole soule dead in trespasses and sins. He is like a countrey where the wayes are cleane (such as one, that has no judgment, will preferre before any other) but the soyle underneath is heartlesse, and barren, and fruit­lesse. His pleasure is not a whit more hearty, then the heart is fleshly. For if by the heart, you do mean any thing that is spirituall; it is nothing hearty at all. Now the pleasure that [Page 333]goes not home to the heart; is as when a man may tast of a thing, but must not, or cannot let it downe: which does but vex him the more, and set the stomack a longing, and the body a pining.

And truly, even so the spirit of a wicked man (that which is of most consequence, and he thinks not of it: and that which, let him use it how he will, will live however, and cannot dye) is sad, and hungry, and ready to starve for want: while the flesh, and the members of the body, are glutted, and not so much delighted, as sated, and sadded, (while they seeme to be gladded) with abundance of pleasures. As, plus dolet qui quod intus est dolet: so, plus gaudet qui quod intus est gaudet. For what is sha­king of the legs, stretching abroad of the jaws, and making a noyse with the throat (wherein there is paine, and wearinesse; and which are as suddenly ended, as they are vainly begun, and violently prosecuted) to a well groun­ded, quiet, undisturbed, endlesse, joy of the spirit.

Joy is better enjoyd by the spirit: and the joy of the spirit is better, and more. It is not on­ly with lesse feare and disturbance: but in more abundance.

The Vessell must needs be the fuller, when lesse runnes out; and is not so soone empty. Griefe is greatest, that is least expressed, and wrung out into teares, Expletur lacrymis, [Page 334]egeritur (que) dolor) and so; doubtlesse, joy is more, and more sound, and perfect, if it be in one lump, only in the heart; then if it be minc'd into parts, and scattered and diffus'd into the se­verall parts of the body.

2. A wicked man's joy is imperfect in regard of the object too.

1. Because it is corporeall. And so it is the lesse wonder, that his pleasure is but corporeall for the subject; while the objects of it are no other, such as meate, and drink, & monyes, and the like. For such things as these, being cor­poreall, and of a grosse substance, it is impossible, they should come neere enough to the soule, which is spirituall, and of a pure sustance, ei­ther in place and being, or in pleasing, and being liked as to make it fully, and intimately, and thorowly glad.

Nothing is suffered to be neere another thing in situation, that is altogether of another kind: and nothing is lik'd or suffered to be neer in affection; which neither is nor can be made like, to that which is to like or to love it. Things that love one another, would even be one another, (as we use to say, Amicus alter idem, a freind is another selfe) for love, and desire are such strong affections, that they will never leave clipping, and embracing, and joyning the thing that is lov'd, to the thing that loves; till, [Page 335]imitating nature in her operation, they have made it almost one with it, and in a manner transform'd it into the same thing. For thus it is with a godly man, and the objects of his love, God, and Christ, who are all one in the other, and one with one another, as Christ said I am in the father, and the father in me, and you in me and I in you. Insomuch that a godly man's joy, having such objects, which may be so enjoy'd; must needs be perfect, & without defect.

Now if the Soule (or the mind) love such ob­jects as these (as it cannot doe, if it be it's selfe, and in it's right mind: not mad, nor drunck, nor set besides it selfe with passion) all that it could do, would be only this, even create the more trouble to her selfe, in loving, and desiring that which she is not able to enjoy: even as much trouble and paine, as it is for any one to love that which he cannot eate; or a woman with child, to be still longing for what can never be gotten; or a man, to strike at a ball with all his might and misse of his blow. And yet on the other side, if the Soule do not love such objects; her vexation is all as much to have them alwaies offer'd to her, so as they are. 'Tis an equall misery, to love nothing but that which I cannot have; & to have nothing, but that which I cannot love. How miserably is the Soule of a wicked man, eith r pined with want of food; or vexed with such as it cannot eate! [Page 336]Poore soule! that must take all the paine, and canst have none of the pleasure. Not one of the senses can have the pleasure of the mēbers, or the mēbers the pleasure of the sences with­out thy help; & must thou only be helples thy selfe; and is there nothing provided to comfort thee? Canst thou, and must thou, take care and provide for all their not only necessities, but pleasures; and in the meane while must thou sit alone thy selfe, as if thou wert no bo­dy, (as thou art not) sad, and hungry, and neg­lected: kept in a fooles paradise, and in a pri­son as long as thou art here, (a prison too well loved by thee, and supported by thine wone care) and yet to be condemned for ever to another hereafter for thy labour. Truly, truly, I must needs say, thy condition is slavish, and miserable; and thou maist well cry out, Woe is me that I have my habitation in the tabernacle of the body, and in these tents of Kedar.

2. Imperfection of a wicked mans joy in re­gard of the object (it being suppos'd, that the true subject of joy, which is the Soule, is incor­ruptible) is this, that the object is corruptible nei­ther good enough, nor great enough, nor last­ing enough, for such an excellent, glorious, ever­lasting creature, as the soule is, to rejoyce in. They say, a horse will never prove, where he hath not a full bite (his unsatisfiednesse, and his longing, does him more hurt then is meat [Page 367]does him good: so the soule, if it have only a little slender corruptible food; if it have no bet­ter diet, or entertainent in the body then so: it may seem to live; but it will secretly Consume, and pine; and with eating food too long that is not fit for her, at length lose her sto­mack to better; and then dye to all eterni­ty.

Corruptible objects to an incorruptible soule (especially if it can have no other) are like weak meats to a strong stomack: or, bad meats to a good stomack: which because it must have some, and it has no other, does not reject them; & by degrees may be brought to use thē constantly (as many by degrees are brought to a diet contrary to their nature) but then in the mean time, it turns the meats into ill hu­mours, and growes the weaker it selfe, for want of a stronger subject to work upon. So it is with the Soule in the use of this Corruptible food. It is so farre from being improved with it, that it proves the worse: and not only abuseth the creatures with too much mispence: but wrongs her selfe with abundance of diseases. I tell thee, thy soule must have otherguise food, if ever it think to grow; unlesse it be to grow worse.

An Incorruptible soule, is so farre from be­ing satisfi'd with any Corruptible things, so as to make her selfe merry in the enjoyment of [Page 338]them: that when she has used thē, like a great stomack with a very little meat, she grows more hungry; and consequently more discon­tented, and sorrowfull. If it had no knowledge, nor sense; it would never prosper, so long as it is ty'd to such things as disagree with the nature of it, or are a hinderance to that which does agree: no more then a vine, or any other plant, can grow neere that, which either has an antipathy to it, or hinders the influence of the sun, or diverts its nourishment another way. How much lesse then, having knowledge what those Corruptible things are, how vaine and empty, and altogether unfit for her; is she able to be merry in the enjoyment of them. How can I take full delight in that com­pany, which I am sure will leave me suddenly? Even the more delight I take in such Compa­ny; the lesse I take; for the thought that it will not continue. The faster a thing is joyned to another thing; with the greater paine it is se­parated from it.

3 A third Imperfection in a wicked man's joy in regard of the object, is because its ob­jects, as they are of too short continuance; so are they of too narrow extent, for such a thing as the soule is, to be merry with. The soule hath an infinite capacity, and a Capacity of that which is infinite. Though she be coop'd up, much against her [Page 339]will, and made to dwell below her dignity in a little poore cottage; yet is shee big e­nough for all the Trinity to dwell in, and too big for all the world besides to fill. She doth not only looke forward beyond the world, the [...] world of the creatures, to things which last in another world, (where she knowes she is to dwell longest, and therefore makes the greatest provision for it) but she lookes be­yond the world every way, beyond the crea­tures of the [...] world, whether in heaven or earth, Spirits, & Angells, and all. Tis not the most divine thing: but only that which is Deity it selfe, can set a bound, and give content to the desires of this Spirituall, immortall, and divine creature. Nothing but the feare of God, and such wisdome as that affords, will fill her. The rich man might brag as much as he would, and tell his soule, Soule thou hast e­nough, and Soule, thou art well enough, when his barne was full. But 'twas more then his soule would tell him, or was able to say her­selfe. For if the whole world had been his barne, and a world of riches had been in his barne, and his barne been full to the brimm, alas poore wretch (and never so wretched as now) his empty soule all the while is ready to starve, and die, and he feeles it not. I might say to him, as it was said to Laodicea, Rev: 3.17. Thou saiest I am rich, and increased with [Page 340]goods, and have need of nothing: and knowest not that thou art wretched, and miserable, and poore and blind, and naked.

Nay, it may be (that which is worse) by this time, by reason of long want of food, the soule's appetite is gone, and she cannot desire what she should have. She may be full: but 'tis as a vessell that is empty of good liqour, and full with aire. She is full with wind, and vani­ty; like a stomack that hath been kept fasting too long. She hath nothing, and she is neither able, nor desirous, to take any thing: and so her condition was never so dangerous, as now it is. Say, thy soule be full: yet it is not satisfied. And unlesse there be a fullnesse of satisfaction, all other fullnesse is but a burthen, and nothing worth▪ That is the fullnesse which the prea­cher meanes, Eccles: 6.3. If a man beget an hundred children, and live an hundred yeares so that the daies of his yeares be many; and his soule be not filled with good, and also that he have no buriall: I say that an untimely birth is better then he. Though thy soule have as much as it can have now, while it hath, what it hath: yet it hath not what it would have, if it were as it should be; and what it could have, if it were not as it is. It is full, i. e. sated, as a stomack overchargd with heavy meat, to sicknesse; but it is not full, i.e. satisfi'd, as a stomack refresh'd with what is fitting, to alacrity, and content. [Page 341]Neither indeed, is it possible it should be so, with such heavy and light vanities, as these earthly goods are; which, like sweet cates, cloy the stomack before they fill it, and fill it be­fore they satisfy it. These overlushious dain­ties of corruptible pleasures, take away the ap­petite, before they satisfie the desire. It was not for nothing, you must think, that David was so afraid to touch them, Psal. 141.4. Incline not my heart to any evill thing to practise wicked workes, with men that worke iniquity: and let me not eate of their dainties.

But the worst of it is, the soule, perhaps, is not full so neither. For if she were, I believe she would feele some paine; & by this meanes be brought to take some course to be cur'd of of the distemper, and resolve to be distem­per'd, and glutted so no more.

Doubtlesse, the soule, being in this conditi­on of a surfet, & yet feeling no pain: the con­dition of the wicked man must needs be the more miserable, and his soule the sicker: even as the body is in the worst condition, when it eats nothing but unwholesome meat, and eats too much, and is not sick with it neither. For feeling no paine, as long as she can eate; she keeps on her old diet: her diseases encrease secretly, and so encrease the more; and she continues eating poyson, and knows it not. She is as one, who going the wrong way, [Page 342]thinkes he is in the right: and that will make her goe on: and going fast (because she is naturally quick, and hasty in going) she goes the further in the lesse time (so that she has no time to deliberate and repent) and the fur­ther she goes, the more loath she is to goe back againe, and take another course. Like a metalsome blind horse, she stumbles most dangerously now, while she is in the way; and in the end of her journey throws her selfe irre­coverably into the pit of destruction.

3 In the third and last place, wicked mens joy is imperfect, not only relatively in regard of the subject and the object, but in its selfe. And good enough for them. For sithence what they doe, and what God should have from them, is imperfect and not full (as it is said of the people of Sardis, Rev. 3.2. that their workes were not [...] full, and per­fect) they must expect that what they have from God, must be imperfect too. Why should they have any content from God in the enjoyment of his blessings, who will not give any to him in the performance of his Ser­vice?

Now the joy of a wicked man is imperfect in its selfe 1. because it is not so as it seemes to be, or it is not sincerely so. 'Tis not pure gold: but alloyd, and adulterated with sor­row. [Page 343]It may look well to one that is bleere eyd; but it will not passe for good to one that looks well to it. Let any one consider and weigh it well, in the ballance of the Sanctuary (whi­ther David went to fetch the scales for the same purpose Psalm: 73.17.) and he will find it too light by many graines. Tis not so with­inside, as it is without: no more then a mud­wall, that is plaister'd with white: or a stinking grave cover'd with a glorius monement. It is [...] looking faire & smooth, like true joy: as a wounded member that is heald too soone (& you know how God by the Prophet com­plains of the hurt of his people that was slight­ly healed Jer: 6.14.) and it lookes as well as any other part of the body; but underneath, there is still a sore, which festers so much the more, and is the worse, for that the outside is so well. Where pretences and cloakes, and dis­guises, are fairest; there the knavery, and the person, and the evill Concealed is usually fou­lest.

And indeed herein is a wicked mans Con­dition truly sad, & truly miserable; because he is Confident, he is truly merry, and truly happy, when he is least so. And in this manner is he most easily deceived: not knowing what he wants, of true mirth, because he never had true mirth, and never knew what it meant. I may say of him, as the Prophet said Is. 29.8. He is [Page 344]as a man that dreameth, and behold he eateth; but he awaketh, and his soule is empty. Having his judgment lulled asleepe with Circaean songs of intemperance; he dreames, and fancies, that he is merry. But when his sences are awaked, and he recovers his wits, and casts up his ac­counts to see what remaines (as where there is true joy, there is alwaies something that re­maines: something that is sufficient cause of joy, to stand by a man) behold, he is sorry, and sad. Sad for want of true joy; and sorry because his joy was not such.

A wicked man's mirth is usually tragicall. That which should be the best, is the worst. For it hath a most specious beginning; but it ends most commonly in sorrow, and goes out in a stinch, as offensive to himselfe as others. It is like oversweete things: which are pleasant in the mouth, but turne to Choler and bitter­nesse in the stomack. Tis not like the words of the wise, which are pleasant if thou keepe them in thy belly, (Prou: 22.18.) but like the booke, which John ate up (Rev. 10.10.) which was in his mouth, as sweet as hony, but assoone as he had eaten it, his belly was bitter. Tis like the wine which Solomon speakes of (Prov: 23.32.) which giveth an excellent colour, and moveth it selfe aright in the cup: But at the last, when a man hath drunke his fill of it, it biteth like a ser­pent, and stingeth like an adder.

A wicked man's mirth is overmuch in the expressions of the body, even till his sides are sore: But it is too much to be good, too bodily to be spirituall, and too good to be true. 'Tis not gaudere, but gestire: For. L. 2. de Serm. Dom. Mali homines non gaudere sed gestire dicuntur propriè, Wicked men are not joyfull but frolick. Their joy is like a melancholy man's mirth; suddenly com­ming, and making a great cry; but all as sud­denly going againe; and more like a blossome, then a fruit. A wicked man will be excessive­ly galliard for a sit; and many times he is sud­denly so, when he cannot tell why himselfe. But when he hath be thought him selfe a little, and consider'd every thing; 'tis a thousand to one but that, which before seem'd to him a good occasion of joy, and a fit object of his love (which is commonly the pleasures of vanity & the vanity of pleasures) is now an occasion of sorrow, and a fit object of hatred, even in his owne conceit. He seldome joyes in any thing that he can joy in when he viewes it againe: Second thoughts never afford him comfort. And therefore he meddles not with them. 'Tis cleane contrary with a godly man. For the objects of his joy are so good, that decies re­petita placebunt. The longer he lookes upon them the more he likes them; juvat us (que) morari. They please after the longest meditation.

But what need we goe so farre as the end of [Page 346]his mirth to finde a fault in it: when as even in the middest of his laughter his heart is sor­rowfull? Prov. 14.13. There is alwaies one Coloquintida or other, that spoiles all the broth; and let his cheere be never so good, he cannot be truly cheery, so long as there is death in the pot. The best fruit he can gather in his garden of pleasures, are but bittersweets. They have so much of the bitter, as the sweet: nay, they have more. For they are not [...] Sweet-bitters, but bitter-sweets. They are not sweet things first, and then in bitter'd: but better things first, and after­ward sweetned: in themselves naught, and hurt­full, and forbidden; but by the jugling of the Serpent, and the distortion of the judg­ment, made to seeme good, and profitable, and allow'd to be eaten.

But neither is the wicked mans joy worse then the godly man's physically only: but also morally. For 1. It is always sinfull, and of­fensive to God; and so must needs be sorrow­full one time or other, and cannot be true at any. 2. It is most commonly hurtfull, and offensive to man viz: himselfe, or others, or both, either by word or deed. Whereas a godly mans mirth is allways innocent and harmeles, as well in it's owne issue, as the intention of the person.

And no wonder, his joy is so bad which he [Page 347]has; when he has no cause of having any joy at all. And therefore the best I can say of the best of his mirth, being without cause (or rea­son) is, that it is brutish. Like the horse in the battell (not so much for want of feare, as for want of wit, or knowledge of the danger; or, as we say, without feare or wit) he runs bold­ly, and merrily on in the most slippery, and dangerous places. For all the ways of the wicked are slippery, and therefore dangerous. Nay, and dark besides: as the Psalmist says (Psa: 35.6. Let their way be dark and slippery and let the Angell of the Lord persecute them) and so the more dangerous; viz: because they can­not be seen that they are so. (As usually those things cannot, that have most hurt in them.)

The wicked man is merry, as the bird is, that sings in a cage; or the man that sleeps upon the top of a mast. For all that time that he is so merry as he seems; he is captivated, and taken alive by the devill, and knows not of it. He knows not, that there is no condition worse then his. Nay, he knows not that there is a better, and that he might be set at liberty. Therefore, if he sorrow not; tis not out of courage, but stupidity. His jollity, while he is going in the ways of sin, which lead to the Chambers of death, is like that of the oxe, when he is going to the slaughter; or the bird, when [Page 348]he hasteth to the snare as the expression is Prov: 7.22, 23. His laughter has but the name, & likenesse of laughter. For it is both irrationall, and without cause: being like the laughter of a mad man, that is melancholy Ela (as they call it) or a sick man that is desperately sick: not out of joy, but disease: such as will make a god­ly man weep to see it, because he will judg him to be farre gone and past cure; that he has gone so farre that he knows not how farre he has gone, having lost his way, and himselfe too. Certainly, a man in prison, and slavery (as every wicked man is) cannot be so galliard, as one that is at liberty; unlesse he be so sencelesse as one that is dead, or at least dead-drunk. No more can a wicked man unlesse he be o­ver wicked; drunk with pleasures, and quite dead in trespasses and sins: past feeling, and not having his senses exercised.

But in the next place, as a wicked mans joy is little, and false, and he hath no cause to be joy­full: so his sorrow is much, and true, and he hath infinite cause to be sorrowfull.

That his sorrow is much, i.e. frequent, first there are Scriptures enough every where to witnesse it. See one place especially Psalm: Their sorrows shall be multi. pliod, that hasten after another God: their drink offerings of blood will I not offer, nor take up their names into my lips.16.4. 2. There is Experience enough to at­test it. For most of his actions are ill done, i. e. [Page 349]in passion, and most of his daies are ill spent i.e. in sinne. Either way, he must needs be vex'd. And his anger, and vexation is so much the more: because it is with none but himselfe.

That his sorrow is much i.e. great, and truly so, appeares. 1. Because it it all sorrow: Even a perfect heape of ashes, and never a sparke of joy to make him beare up. For whence should be have it? It cannot be from without. For if he have never so little losse, or crosse from thence, to make him sad; he is presently like a mad man; & it is not all the reasons, nor all the comfortable speeches, nor all the freinds in the world, can perswade him to patience; much lesse to mirth. And from within he cannot have it, unlesse the Spirit were his Comforter: Which he is not (but only to the godly.)

2. His sorrow is great, and truly such, not on­ly because it hath no joy in it, or with it; but because it hath none to attend it. It does not beget joy; as a godly man's sorrow doth: nor is recompenced with it, as his is. It neither produceth joy as the fruit, nor is paid with joy as the a­mends. Nay he doth, or may, sorrow for his sorrow: as I have formerly told you, he does, or may for his joy. And if the fruit of his joy be sorrow, can you expect, that the fruit of his sorrow should be joy? If his best tree bring forth bad fruit; what can he gather from the worst? He may sorrow for his joyes, because [Page 350]they were not such as they should be; (because they did himselfe hurt; or because they were vaine, and could not doe him good) and he may sorrow for his sorrowes, because they were such as they should not be, ie. sinnes; offensive to God, and destructive to himselfe.

3. His sorrow appeares to be great, and truly such. Because, it is remedilesse; as most of his evills use to bee. Either he hath no reme­dy at all; or else (which is worse then if he had none, because it deludes and vexes a man with vaine hopes.) the remedies are too weake to prevaile. And hence follow those impere­cations, and wishes usuall with wicked men, Would I were dead; or would some one would knock me in the head, and the like. His remedies are so weak, that instead of lifting up his head with comfort, they bow him lower, and plung him deeper under water: so that he is as a man that catcheth at a reed, when he is almost drownded; and holds by that which is not strong enough to hold him.

As in other things, so especially in this, the difference between a Godly man's joy, and a wicked man's, appeares to be very great, viz: that a Godly man his disease is sinne, and sorrow is his remedy. And therefore his sorrow can­not be remediles, because it cannot want that which it cannot be without. Now there is no need of a remedy for the remedy, till the evill [Page 351]be remedied: & then a godly man will remove it himselfe, by applying the sovereigne balme of the merits of Christ He must let the draw­ing plaister first have it's worke, before he apply another to heale it. When the pur­ging Physick hath sufficiently wrought to remove the humours: then, and not till then, is a man ready for a cordiall to restore the Spi­rits. Now, his disease which he is to cure with sorrow, is so mortall, that there needs no other thing to produce joy, then curing the disease: Which being done by sorrow, his sorrow proves a cause of joy; and so he may be glad to be sorry. To a wicked man sorrow is a disease; and sinne, (as drunkennesse, self murder, and the like) the Physick that is usually taken to cure it: One disease to cure another; which must needs make his condition desperate. And yet so it is. The best help he hath, is to lessen the paine for a while, and encrease the disease for ever. For he that seekes to cure sorrow, by committing sinne; shall then cease to have sorrow, when sin shall cease to be sin; which it can as well doe, as not be the cause of sor­row.

Never blame, nor pitty a godly man for being sorry, (if he be sorry as I would have him.) For his sorrow is both his duty, and his desire. He should be sorry; and so he ought not: and he would be sorry; and so he desires not to re­move [Page 352]it. A wicked man, when he is sorry, would not be sorry; and so seekes for a reme­dy: And he should not be sorry (it being not for sinne, for which a man ought only to be sorry indeed) and so his sorrow is sin, and his sinne is punished with want of a remedy.

But now, lest you should wonder at me, for saying the wicked have so many sorrowes, Causes of Sor­row be­cause most men think the contrary, & that they are not in trouble like other men; tis but naming some few causes, Psal: 73.5. from whence those sorrowes proceed; and I doubt not to perswade you. The causes of a wicked man's sorrow are for the most part, 1 (which aggravates the matter, and makes the sorrow the greater) within, and from at home (the causes from without I have lesse mind to speak to, being punishments, ei­ther such as he thinks not of, or is not to suf­fer till hereafter, and which I cannot so plainly convince him of.) The causes that I meane, are unruly passions, and unruled actions, vices, and sinnes for such things he hath most of, and he can shew you but little else.

To begin with unruly passions. It were end­lesse to tell you, how much either noyse, and trouble; or fretting, & vexation, is continually in that house, where they are. How the master of the house: (if I may so call him who was never master of this masterles crue) is pull'd, & hall'd, (and it cannot but vex a man to be so pulled, & [Page 353] halled by his servants) somtimes by this passion, & sometimes by that. How he is drawn seve­rall waies, by the same passion, at severall times & by severall passions at the same time. Believe it, tis a worse misery for a man to be servant to many passions; then for a servant to be slave to ma­ny masters. For, it being impossible to please them: Seeing he is led by them, it will be im­possible to please himselfe; and so conse­quently impossible to be merry. Nay on the contrary, by unpleasing objects not well used, and by pleasing objects ill us'd to excesse, he will never be without anger, and repentance; And so will be continually assaulted with sor­rowes; which he will not be able to repulse, any more then a citty that is broken downe, and without walls, is able to keepe out an enemy. So speakes Solomon of one that is not able to rule his passions Prov: 25.28. He that hath no rule over his own Spirit, is like a city that is bro­ken downe and without walls. They may well be called passions: for he shall be sure to suffer, that hath them. They are like so many tor­mentors, or executioners: And he that is given to his passions, is given over to so many tor­mentors, [...] saith the Apostle, Rom: 1.26. God gave them over to vile affections (or-passions) an exceeding great punishment; and an argument, that God was very angry with them. There can be as well peace, and [Page 354] mirth, in a countrey that is full of commotions; or in a Kingdome where the Subjects are up in Rebellion; as in a heart, that is disturb'd with passions. And therefore Aristotle, in the de­finition of most of the passions puts [...], saying, they were sorrowes, and troubles (or tumults.) As if it were all as unlikely, for a passion to be without sorrow, and trouble; as for sorrow to be without a passion.

To instance in two or three of the passions, as Anger, Envy, and Revenge-fullnesse. One will not thinke, what a deale of sadnesse, and vexation, any one of these will beget. A vi­perous brood they are; accustomed and able to hurt none but the heart that conceiv'd them. Like the mothes, and the Canker; eating, and fretting the body that bred them. A man in an­ger, doe but thinke what fitts of paine, and what flames of agony he is in, while the storme lasts: and what sorrow, and vexation he endures when it is over, (for when his anger with o­thers ceaseth, his anger with himselfe begins) What indignation against himselfe for oaths, which out of a passion, perhaps, he was not wont to be guilty of: What fretting to no purpose, for rash-vows, indiscreet speeches, un­seemely behaviour, revealing of secrets, and gi­ving advantages to his enemy; and a thousand such like. And consider, what manner of life the man that is subject to such a passion, lives: [Page 355]and what a merry life the meeke-spirited, mode­rate godly man lives in comparison of him.

2. For Envy, it is a fire within a mans owne bowells: the sāe disease that anger is, lengthen'd, and become chronicall: even a very tabes, or con­sumption (as you have it excellently discribed by a heathen poet) Ovid. Met: lib: 2. fab: 12. of the very person himselfe in whom it is: hindering not only his mind from Contentment, but his body also from nou­rishment. See what Job saies of anger, and envy c. 5, 2 Wrath killeth the foolish man, and envy slayeth the silly one. I would be large in this, if it were not so easy.

But 3 For revenge, I leave it to any one to judge, whether a revenge-full mans life can be a merry life; if he will but consider, with what sleeplesse-cares he is possessed, to compasse his hellish designes, which he himselfe is strucke with terrour to thinke of: What feares he has of miscarrying; what doubts. either that his businesse will never be done, or that it will not be done as it should be: and what vexati­on for every the least delay, and because it is not done already. I might (had I leasure) with abundance of ease inlarge my discourse in severall passions, to which a wicked man (ha­ving no principall of grace to restraine him) whensoever opportunity shall perswade him, will easily be led; although, perhaps, because of constitution, or some other carnall cause, he [Page 356]have them not in a habit.

Now if passions be so trouble-some, when they are but passions: what are they when it comes to a habit? how trouble-some are vices? If my enemy can doe me so much hurt at his first comming; what will he doe when he has got­ten firme footing? Doubtlesse, my misery is doubled. For I am easily mov'd by habits, and my habits are hardly removed. My servants were troublesome to me at first, because I did not keep a hand over them: But now, they are growne too stout, and will not endure thereins, nor the rider. Now they will be still commanding me; and I shall not command them any more.

I had once a mind, (and it were very easy) to shew you the vexations and sorrows of seve­rall vices; but If I should goe about it, I am afraid of being too large, and I have done somewhat this In my View of the Threats way already, besides a great deale to be had in Common places. I will only name two, because the Scripture, speaks of them to this purpose in such a manner.

And those are 1. Covetuousnesse. 1 Tim: 6, 10. For the love of money is the root of all evill, which while some coveted, after they have erred from the faith, and pierced themselves thorow with many sorrows. 2. Drunkennesse, Prov: 23, 29.30. Who hath wo? who hath sorrow? who hath contention? who hath babling? who hath wounds without cause? who hath rednesse of eyes? They that [Page 357]tarry long at the wine, they that goe to seeke mixt wine. And can there be better fruit expected while there is a root continually in the hearts of wicked men, yeelding matter for nothing else? That which I mean is sensuality, & being addicted to pleasure. Pleasure is either upon the remembrance, or the presence, or the expectation of some good. Every one of these waies, hath the wicked man a multitude of sorrows. If he love it, and never had it; it is impossible but he should be vex'd. But whether so much, or so long, as if he have had it, and have it, and may have it; I question. I thinke, there is more vexation, and sadnesse, where pleasure is least a stranger; then where there is a constant seem­ing griefe, and a cause of sadnesse. What sha­kings of head, and lamentings that they are past, have wicked men upon the thought of pleasures which they have had, and cannot have againe! Those which they have, how are they troubl'd for want of this, and that, to make them compleat! And how are they troubl'd to thinke, that they cannot enjoy them long! that their power will not suit with their desire, the creatures will not be sufficient for their use, and the time will not tarry their leasure! If they have pleasures a comming, what paines to stand a tip-toe! what wearisome shouldering along of the time! what painfull wishings for the day, when it is night; and [Page 358]the night, when it is day, according to the time when they expect them!

But there is one thing yet, which is more then all the rest which I have hitherto menti­on'd, to hinder a wicked man from living a merry life: as being indeed one cord made of many, or one result, and effect, as the former was the root of a great many causes (although I confesse, it to be referr'd better to his condi­tion, then his conditions) and that is a continu­all fearefullnesse, arising from the conscience of those vices, of which he is continually guilty. What an aguish discemper is such a guilty man in continually! — tacitâ sudant praecordia culpâ. How often doe fitts of cold-sweat come upon the thoughts of Sinne, Death, Hell, Judgment, any thing. Let him thinke upon what he will and he is afraid. If he thinke upon God, he is afraid, because he hath offended him. If he thinke upon man; he is afraid because he hath wronged him. If he thinke upon the creatures; he is afraid, because he hath abused them. And if he thinke upon himselfe: he is afraid because he himselfe hath done all this. The shaking of a leafe, and the sight of a shadow, is enough to make him shake, and tremble like a leafe. A dreadfull sound is in his eares: in prosperity the destroyer shall come upon him. Job 15.21. He that feares not God, must needs feare every [Page 359]thing else: and he that is afraid of every, thing how can he be merry with any thing?

But is this all the cause of sadnesse, that a wicked man hath viz. to be troubled with vi­ces and passions? No no. For, besides his bad conditions, which are inward and domestick causes (abundantly enough to make him con­tinually sad) he hath a bad condition too, and outward occasions, infinite many more (which those causes have brought him) to increase his sorrow: such a condition, as he cannot be merry if he doe but think upon it. (And yet such as he cannot be happy, if he do not think upon it: for he must think upon it, if ever he think to get out of it) Now that you may see the badnesse of a wicked mans condition (I shall but hint a little; for I meant not to speak of it at all for reasons above mention'd) First read what Job saith of him cap. 18.5. to the end, and cap. 20.5. to the end. When you have read that, I will leave it to your owne judgment, whether his condition be not bad, and whether it be not impossible for him to be truly merry.

Next, to give you a word or two my selfe 1. He is so farre from Safety, (which, as I have formerly said, is of great consequence for a merry life) that he is in continuall danger. Job. 5.4. His children are farre from safety, and [Page 360]they are crushed in the gate, neither is there any to deliver them. For, (what ever such as he think to the contrary) where ever he goes, he is in danger of snares that are laid to catch him: so that having too much feare he must needs have too little confidence (a thing very necessary for this purpose) to be merry. And in this the godly man is exceedingly beyond him: as Solomon saith Prov: 29 6. In the transgression of an evill man there is a snare: but the rightous both sing and rejoyce. Where ever he is, he is in danger of falling, God himselfe (who knows all places best) setting him in slippery (and dangerous) places. So the Psal­mist telleth us Psal: 73.18. So that he neede not have pray'd, as he does elsewhere, Let their way be dark and slippery Psalm: 52 6. Now the ways of wicked men being slippery, are con­sequently smooth, and easy to the feete; so that they run along a great way before they stop with pleasure, and sport like boyes at a sliding. But then, to counterpoise all this sport; besides the mixture of feare in the midst of their sport; if they fall, it is with a vengeance (as they say.) And they are apt to fall (or as bad) with the least touch: being like chaffe, that cannot stand against the least puff of wind Psalm. 1.5.