The oyle of gladnesse: or, Musicke at the house of mourning Deliuered in III severall sermons by Rob: Allvvyn, Master of Artes and rector of Stedham cum Heysbot, in the county of Suffex. 1631. And now vpon intreaty published.

THE OYLE OF GLADNESSE: OR, Muſicke at the Houſe of Mourning. DELIVERED In III. ſeverall Sermons by ROB: ALLVVYN, Maſter of Artes and Rector of Stedham cum Heyſhot, in the County of Suſſex. 1631. And now vpon Intreaty publiſhed.

O tast and ſee, how gracious the Lord is.

LONDON, Printed by B A. and T. F. for NATH: BVTTER, dwelling at St. Anſtones Gate. 1631.

TO THE RIGHT WORpfull, RICHARD LEVVKEN OR Eſq. one of his Majeſties Iuſtices of the Peace and Quorum; and Deputy Lieutenant in the County of SVSSEX: Robert Allwyn, wiſheth the continuance and increaſe, of all Spirituall graces heere, and the Eternall weight of glory hereafter. WORTHY SIR:

THere are two ſorts of Men that are reputed happie; to whom it is given:Plin. Epiſt. Lib. 6. Epiſt. 16. Aut Scribenda facere — aut Legenda ſcribere. Eyther to doe thinges worthy to bee written, or to write what is worth the reading. Were I as ſucceſfull in the one, as you in the other, I might preſume of a faire approbation and friendly entertainement of theſe few notes, which I conceive fit for the preſſe for no other cauſe, but that they haue already appeared in the Pulpit, whence they were receiued with zealous ſilence, deepe attention, and fullneſſe of affection, ſuch as I may not hope for or expect abroad. For readers are not (for the moſt part) ſo beneuolous as hearers: and I haue obſerued of the eye, it is farre more cenſorious than that ſanctified ſenſe of ſalvation. There are many thinges that in Elocution,Ambr, lib, 6. Epiſt 40. Aurem praetereunt, as St Amb oſe ſpeaketh. That doe paſſe and eſcape the Eare; which, when they come vnto publicke view, are more neerely noted and more ſtricktly obſerued; not a ſentence, not a word but it is weighed (ſomtimes with the falſe weights of miſpriſion, ſiniſter conſtruction, and Envie) weighed in the ballance; and therefore it is good counſell of that Reuerend father, that before wee deale out our poore endeauours, wee ſhould doe the ſame. Trutinare & diſcutere omnes ſcrupulos maleuolentiae ponderatè & diſcuſſè, Idem ibid. Try and proue every graine (as it were) and ſcruple againſt which the enuious man may except. But for my ſelfe, I acknowledge I haue beene delinquent herein: this labor I leaue vnto thoſe that haue leiſure to bee curious. Thus much the paines that I haue taken doe aſſure mee, that I haue not done the worke of God negligently: and yet I confeſſe not exactly according to the itching eares and eyes of this age. It ſhall ſuffice that I haue followed the example of a more Elder and Auncient of the Primitiue fathers. Qui non ſecundum artem ſcripſerunt ſed ſecundum gratiam. Ambr. lib. 8. Epiſt. 63. They deliuered what they receiued, not in the intiſing words of mans wiſdome,Gal. 1.10. 1 Cor. 2.4. (whom if wee ſhould ſeeke to pleaſe, wee were not the Servants of Chriſt) not in the intiſing wordes of mans wiſdome, but in the demonſtration of the ſpirit; In whoſe language I had rather ſpeake fiue wordes (and theſe I ſpeake are his) than ten thouſand wordes in the tongue of men and Angells.1 Cor. 14.9. And truly this is my confidence, that of thoſe that are Religious, and by conſequence iudicious, theſe my meditations will bee approued, in that they ſpeake in the Dialect and phraſe ſo familiar vnto them. As for the matter and ſubiect, it is ſuch as I ſuppoſe will afford acceptance alſo it is the deſire of our Soule, it is the ayme of our hearts, Ioy. Next, that which may adde audacitie and boldneſſe to the Booke, and life vnto the Authour, it wilbe your courteous. Cenſure, or (of which you ſee I haue preſumed) your benigne Patronage, and fauorable Tuition of it. As for applauſe, it is a thing I neither affect, nor expect. Pardon, is fayre; yet approbation better; and this the ſumme of my deſires:Cyprian ad D. Corneliū. Papam de Cardinalibus virtutibus, & vſque ad eius aſcenſū. Non gloriā mendico, ſed gratiam, as that bleſſed Martyr ſpeaketh. I ſeeke not for fame but fauour; If you may, approue; if not, excuſe mee to your ſelfe; and others, (aboue others) by how much your iudgement is more ſolid than theirs; To your ſelfe; and you honour my labours, more than enough. I know in reſpect of my immature yeres, theſe preproperous Meditations will be reputed as the haſtie fruits before 〈1 page duplicate〉〈1 page duplicate〉 the Summer. Vnto this you are prompted of the Prophet how to reply;Eſay, 65.8. Thus ſaith the Lord: As new wine is found in the cluſter, and one ſayth, deſtroy it not for there is a bleſſing in it. Theſe Sermons, though not the firſt of my labours are ſomething forward I confeſſe; yet I dare ſay, there is blood in theſe grapes, there is wine in the cluſter,Eſa. 63.3. and what will I but that it make glad the heart of man. God grant that there may bee a bleſſing in it, that it may cauſe him that is ready to periſh to forget his ſorow, that it may comfort all that mourne in Syon, that it may giue beauty for aſhes, and the garment of gladneſſe for the Spirit of heauineſſe. Theſe things haue I written to none other end, but this (may I bee ſo bold to borrow the wordes of the Apoſtle) that their,1 Ioh. 1.4. that your Ioy might bee full. As there is diffuſion in the affection; So with the dilatation of mine heart, I wiſh you all the Contents of this Booke. And if it may be more; a ſtedfaſt continuance in the feare of the Lord, which is honour, and glory, and gladneſse,Eccluſ. 1.11 12. and a Crowne of Reioycing; the feare of the Lord, which giueth ioy and gladneſse, and a long life. I conclude in the benediction of St. PAVL. Now the God of hope fill you with all Ioy,Rom. 15.13 and peace in beleeuing, that you may abound in hope through the power of the holy-Ghoſt; vnto whom in my prayers that proceed from him I commend both you, and you • •••• eſt.

Your Worſhips, obſervant and reſpective Friend, Robert Allwyn.

THE OYLE OF GLADNES: OR, Muſicke at the Houſe of Mourning. PHIL. 4.4.

Reioyce in the Lord Alway; And againe, I ſay Reioyce.

AFter the ſhutting of the Booke the firſt place that my Text lights on is that of Ezechiel in the 34. Chapter.Ezech. 34.4. The Diſeaſed have yee not ſtrengthened, neither have yee healed that which is Sicke, neither have yee bound vp that which is broken, neither have yee brought againe that which was driven away, neither have yee ſought out that which was lost; but with force and cruelty have yee ruled them. Some ſuch Shepheards, or indeed,Cyprian. Non Paſtores ſed Lanij, in the words of St. CYPRIAN, they came for to kill and to ſteale, Pſeudo-Apoſtles, and falſe-teachers.Zanch. in locum. (As ZANCHY and others conceive) even at the Plantation of the Goſpell, were crept into the Church, ſo farre from healing the breach of the ſpirit, from adminiſtring a word of comfort in his ſeaſon; that they ſpake Law louder than Sina: they made them meditate terrour: they wounded ſuch as were vexed at the heart: they gave them the cup of trembling, even the dregges of the furie of the Lord.

Now the opportunity, now the time for him that bindes up the broken-hearted, for the God of conſolation and comfort, to lay to his hand. Hence he that was the pen of that ready Writer, leaſt theſe young Plants ſhould periſh for want of watering, leſt they for whom CHRIST dyed ſhould bee ſwallowed up with over much heavineſſe, with all earneſtneſſe of exhortation, hee laboureth to exile anxiety, to give beauty for aſhes, and the garment of gladneſſe for the ſpirit of heavineſſe. That the bones that were broken might flouriſh, he inculcates conſolation once and againe, he makes them heare of joy and gladneſſe:Eſay. 40.1. Comfort yee? That is not enough, hee repeates it againe; Comfort yee my people; ſaith your GOD. See here how hee replyes as it were, how he ecchoes in effect to the word of life, as the Lord commanded, even ſo did hee. Reioyce alwayes in the LORD; Eccleſ. 11.6 And againe (hee knowes not whether may proſper, this or that, or whether both may bee alike good) he addes line unto line, and precept unto precept, as the Prophet ſpeaketh. Againe I ſay Reioyce. Eſay.

The parts are theſe.

Firſt, an affection incited unto Act: Reioyce.

Secondly, the extent, Latitude, or (as they that analiſe will have it) the Longitude of it; Alwayes.

Thirdly, the Object. In the LORD.

Fourthly, the magnitude implyed, or indeed expreſſed in the coacernation, it is accumulated, (it is heaped together, it is full preſſed, and running over.) And againe I ſay, Reioyce. Of theſe, or ſome of theſe at this time, and firſt of the foremoſt: Reioyce.

〈 in non-Latin alphabet 〉 .Ariſt. Eth. 2. Cap. 5. ſayth the Philoſopher. The affections of the mind, as Anger, feare, ſorrow, love, delight, and joy, they are neyther abſolutely good, nor ſimply evill of themſelves; but according to the cauſe, the object, and meaſure, they are both the one and the one and the other. The fathers, they are Parapathetickes in the point, they are of the ſame opinion. Affectiones ordinata virtutes ſunt, Bern. parvi & varij Sermones. Inordinatae paſsiones. Saith Saint Bernard. Our affections if not irregular, if ordered aright, they are vertues; if not, that which is oppoſite unto them, an evill ſickeneſſe. Spirituall diſeaſes & maladies of the mind, they are compared by LACTANTIVS,Lactant. de vero cultu, Lib. 6. Equis pernicibus, unto fiery, unto fleet horſes; If good, if brought to the hand, if guided aright, they are as they (ſaith Saint Ambroſe) that carried, that caught up Elias, into Heaven. If evill, if unbridled and wilde, like the Horſes in the Chariots of Pharaoh and the Egyptians, they hurrie us to deſtruction, they run away with us to the ruine and ſubverſion of our Soules. So that Ars artium, it is the ſcience of man and his greateſt felicitie, to order them aright, not to let looſe the Reines; to hold them as it were with Bit and Bridle leſt they fall upon thee.Lactant. de vero cultu. lib. 6. Quibus prave uti vitium est, dirigamus in rectum, ſayth hee, whoſe tongue flowed with Milke and hony. Thoſe things, which to uſe otherwiſe than well it is evill. Let us guide and direct in the way of truth.

Omitting the reſt, I am at this time to ſpeake of that, which though one and the ſelfe-ſame thing, it varies both according, to the Object, and Subject. It is amongſt Fooles as the cracking of thornes, as the phrenſie of the Soule; but unto the righteous, it is health to their Navill, and marrow to their bones. Ioy; it is one of the principall paſſions of the ſenſitive part; yet as annext unto the Rationall proper onely to a reaſonable Soule, ariſing from an Object eyther good, or ſeeming to bee ſo: unto which the heart opens as a friend, his armes and his boſome to imbrace a friend: ſo this opens the hidden roomes and ſecret cloſets of it ſelfe, to entertaine the pleaſure that is preſented unto it.

Thus in effect is the definition of nature, let us heare the addition of grace. It is all both eſſentiall and integrall, it is all in the whole, and all every part. My Spirit, Luk. 1.47. (ſaith our bleſſed Virgin) My Soule (ſayth heePſal. 35.9. that made Songs with all his might, and loved him that made him.Pſal. 82.2.) My Soule ſhall reioyce in the God of my ſalvation. Come we to the body: My heart and my fleſh rejoyce in the living God. For the ſuperficies and face.Cant. 5.10. My beloved is white and ruddie, and ſuch are all they that put their truſt in him.Eccleſ. 26.4. Whether he be poore or rich, if hee have a good heart towards the Lord, hee ſhall at all times rejoyce with a cheerefull countenance. For his Lute and harpe,Pſal. 118.15 for the Daughters of Muſicke, the voyce of joy and health is in the dwelling of the righteous. And laſt of all for his habit;Eccleſ 9.10. Let thy garments bee alwayes white, and let thine head want no oyntment: as the Preacher ſpeaketh.

This (Beloved.) Such is the Subject in my Text, not ſtreightned in himſelfe, but open, and inlarged as the Sea. For grace, it is not ſo ſcantie, it is nothing ſo narrow as nature. Come we to the Object, it is tranſcendent too: It is good, not apparent, but abſolute: It is the moſt ſupreame and Soveraigne good, the hony-combe with the hony:Eccleſ. 11.3 It is the chiefe of ſweet things, as the Sonne of Syrach ſpeaketh.Pſal. 73.24. Iob. 35.10. I have none in Heaven but thee, and there is none in Earth that I deſire in compariſon of thee. It is God that giveth us Songs in the night ſeaſon, it is the God of Conſolation and Comfort. And how then (beloved) how ſhall I expreſſe the affection, how ſhall I open the joy that iſſues from hence? Shall I ſay it is like that in Harveſt, or the joy of them that divide the ſpoyle, or of ſuch as keepe holy-day? Nay, there is nothing upon Earth, that can ſo much as ſhadow it unto us. It is as the fullneſſe of Ioy,Iob. 38.7. it is as theirs in Heaven, as the morning ſtarres that doe ſing together, and as the Sonnes of God, that doe ſhowt for joy.Aug. In. Pſ. 99. H. Guſtatur hic undè ibi ſatiemur (ſaith St. Auguſtine) It is a Cluſter of Canaan, it is a taſt of that new Wine, which wee ſhall drinke with him in his Kingdome.Bern. de Verbis Apoſt. Stilla & guttula est de flumine illo deſcendens, (ſaith Saint Bernard) It is as the dew of Heaven, it is a draught of that River that maketh glad the Citie of GOD. What ſhall I ſay? It is a pure influence flowing from the glory of the Almighty. It is the brightneſſe of the everlaſting light, and that unſpotted mirror of Heaven. All theſe things which in ſome meaſure may expreſſe the affection, they plucke off the covering, from the face of the Saints,Eſay. 64.5. and the vaile from ſuch as mourne in Syon. Thou meeteſt him that rejoyceth and worketh righteouſneſſe; as the Lord doth us, ſo we the Lord, both by nature and Grace doe we goe out as it were, doe we meet him in this Injunction of Ioy. Ita ſe beatos eſſe omnes, velle conſonant, quemadmodum, conſonarent. Aug. Conf. lib. 10. Si hoc interrogetur ſe velle gaudere, ſaith Saint Auguſtine in his Confeſſions. As all men doe affect felicitie, ſo that which is the Diamond in the Ring, that which is incloſed within it, Ioy and gladneſſe of heart. O how happy then are we, how good and gracious is the Lord, that enjoynes that, which is the deſire of our ſoules; that which we ſo earneſtly ſeeke of our ſelves. Opto vt ea potiſsimum iubear, Plin Epiſt. quae me deceat vel ſponte feciſſe, ſaith Plinie: and it is the wiſh of the world too. Who but would willingly bee injoyned that, which is the Ioy and reioycing of his heart? Let the Lord command us what he will, ſo that we will but what hee commands.Ioh. 5.3. Mat. 11.30 Pſal. 19.8. Praecepta cius non ſunt gravia, his yoake is eaſie, and his burthen light. His Statutes are right and rejoyce the heart. All that he requires of man, it is his felicitie, it is his happineſſe, it is his Heaven upon Earth. To reioyce, Eccleſ. 3.12. and to doe good in our life. Both theſe as they are united by the Spirit, ſo they may not bee ſevered by a man: for as there is no good under the Sun but to rejoyce, ſo there is no Ioy but in doing good. Let the righteous (ſaith the Prophet David,) once and againe, nay a third time hee names in effect who they are, unto whom our Apoſtle ſpeakes.Pſal. 68.3. Let the righteous be glad and reioyce before God, let them alſo be merry and ioyfull. See how affluent, how exundant is the joy of the Saints; how full and copious is the Prophet in the point. Though not a cypher in the Pſalmes, he hath many words to expreſſe one and the ſelfe-ſame thing. This is the Dialect of the Holy Ghoſt, theſe things are written: That his Ioy (which no man can expreſſe,Ioh. 15.11. but he that hath it, nay hee that hath it cannot expreſſe it) might bee fulfilled in us. Bee glad,Pſal. 32.12. ô yee righteous, and rejoyce in the Lord, and be joyfull all yee that are true of heart. There are many moe places that I might produce to ſhew you the ſuperabundance, the ſtreames of conſolation, the joyfull gladneſſe of ſuch as are in the ſtate of Grace; but as St. Paul to his Corinthians, Ye are our Epiſtle;2. Cor. 3.2. So I unto you, yee are the proofes, you your ſelves are the places unto which I referre you. Have yee received the firſt-fruits of the Spirit? Have you taſted of the heavenly gift? Have you beene made pertakers of the powers to come, the Songs of Syon, the Anthemes of Heaven, they are more than written within you. A ſtranger may not intermeddle with, neyther can hee poſſibly conceive this joy. It is farre beyond that of the Sonnes of men. Prae conſortibus, Pſal 45.8. true not onely of Chriſt, but of all thoſe that are his. They that love righteouſneſſe and hate iniquitie, they are anoynted with the Oyle of Gladneſſe above their fellowes: for the worke of righteouſneſſe it is peace.Eſay. 32.17 Is not that enough? It is more quietneſſe and aſſurance for ever. Oh how erronious then, is the opinion of ſuch as imbrace this preſent world? Such as ſuppoſe all our wayes to be grievous? That imagine Religion to be nothing but melancholy, full of anxietie, vexation, and feares? Oh that they would but turne into her, that they would but repoſe their Soules with her; without doubt they ſhould find more pleaſure, than in that which they ſo eagerly purſue. Her conſolation hath no bitterneſſe, and to live with her hath no ſorrow,Prov. 3.17. but mirth and joy. Her wayes are wayes of pleaſantneſſe, and all her paths are peace.Bern. de vit. ſolitar. pag. 1027. Delectationes enim non perdimus, ſed mutamus de corpore ad animum, de ſenſibus ad conſcientiam, ſaith St. Bernard. We doe not loſe our delights, but wee change, not for the worſe, but for the better; from the body to the ſoule, from the ſenſes to the Conſcience. In ſtead of the pleaſures of Pharaohs Court, we have thoſe of the Land of Canaan: for the delights of the Sonnes of men, we have the conſolations of God, Quietneſſe, Peace, and Ioy in the Holy-Ghoſt, joy unſpeakable, and full of Glory.

Goe to then, you that rejoyce in that which is naught; You that ſpend the time in mirth, Iob. 21.13. and in a moment goe downe to the Grave; you that ſay as they in the ſecond of Wiſedome:Wiſd. 2.6.9 Come on, let us inioy the good things that are preſent, let none of us paſſe without part of our voluptuouſnes, let us leave the tokens of our ioy in every place. Doe but joyne your ſelves to the Saints, doe but adhere to Heaven. Let your ſoules but cleave unto God, and he ſhall give you the deſire of your hearts: you ſhall be ſatisfied with the plenteouſneſſe, with the pleaſures of the life that now is; and of that which is to come: even in this Valley of teares,Pſal. 36.8, He ſhall give you drinke out of his pleaſures, as out of a River. Wherefore, you that have wearied your ſelves in the wayes of wickedneſſe, and deſtruction, returne unto your reſt; and for famine, Lu. 15.15.25 huskes, and Swine; or, if you will, ſtrange women, Harlots, and the like: you ſhall heare of joy and gladneſſe, you ſhall be received with muſicke and dancing, not onely of others, but of your owne Soules. Doe this then: Haec ante omnia fac, ſayth Seneca as divinely as if he had beene St. PAVLS Diſciple indeed. Above all things doe this, Diſce gaudere, Sen. Epiſt. 23 Learne to Rejoyce. It is a leſſon, unto which though we are incited of our ſelves, though we are ſchollers by nature, yet no man attaines unto it, but he that breaks off his tranſgreſſion, hee that forſakes his ſinne, he that purgeth his conſcience from dead workes, to ſerve the living God, who hath reſerved the bloud of the grape, the pureſt pleaſure for piety, and appropriated his joy unto thoſe that are his; But as for the ungodly he writes bitter things againſt them, and in the middeſt of their mirth, he makes them to poſſeſſe the ſinnes of their youth; ſo that as their mercies are cruell, ſo their very joyes are but Wine mingled with Mirrhe.Plut. Moral de Audiendis poetis, & alibi ſaepius. They are like the City in Sophocles, of which Plutarch often makes mention, that it was full of exultation and tryumph, full of ſhouting and joy; and withall as every towne that is taken with the enemy, full of Lamentation, weeping, and mourning. It is ſo with the wicked:Prov. 14, 13 Even in laughter the heart is ſorrowfull, and the end, nay the middeſt of their mirth is heavineſſe. Non est gaudere impijs; So Saint Auguſtine, Eſ. 48.22. Au. Pſ. 96.7 Bern. de verb. Apoſt. & alibi ſapius. ſo Saint Barnard, ſo moſt of the Fathers reade that place of the Prophet: There is no ioy to the wicked. And leaſt beholding their proſperity, you ſhould ſtagger at the truth; Non dicit homo, ſed Dominus (ſaith the ſame Father:) It is the voyce of God and not of man. Once, yea twice, nay a third time hath he deepely expreſſed himſelfe in the poynt. Doe but marke the Metaphors, doe but obſerve the ſimilitudes concerning the ungodly, and you cannot but deplore the joyes of the moſt glorious ſinner upon earth.Pſal. 7.15. He travaileth with miſchiefe, he hath conceived ſorrow, See; that which is the fruit of his wombe, that for which hee takes ſo much paines, his very pleaſures, they are the pangs of a woman in her travell.Eccl. 14.20. Againe: The iniquity of the wicked it dryeth vp the Soule, though his mouth bee filled with laughter: Though laſciviouſneſſe like oyle make him looke with a cheerfull countenance, yet is hee full of heavineſſe within; Like ſome wilde Beaſt layed over with vermillion and paint, and covered with red, as the wiſe man ſpeaketh. Whatſoever he ſeemes for to be, doe but enter into him, and you ſhall ſee, that his heart is aſhes, and his hope is viler than the earth; all his dayes are ſorrowes, his delights are griefes, and his ſoule taketh no reſt in the night ſeaſon.Prov. 22.5.

To conclude;Prov. 15: Hoſ. 2.9. Prov. 29.6. his wayes are hedged with thornes, and there is a ſnare in all his paths. In the tranſgreſſion of an evill man there is a ſnare, but the Righteous doth ſing and Rejoyce. The Corollarie, the uſe that we are to make of the point, it is this:Eccl 21.2. To flye from ſinne, as from a Serpent, for the poyſon thereof of it drinketh up the Spirit, and its venome, it is the curſe of the heart. But joy, and honour, and glory, and a crowne of rejoycing, ſhall bee to every one that departeth from iniquity, who is onely capable of this exhortation of S. Paul, Rejoyce.

I proceed to the Extent, or Longitude of the affection. Alwayes: 1. At all times, as ſome doe interrpret; or as others, 2. In all Eſtates. For the firſt: Rejoyce in the Lord,Anſel. in locum Plut. Mor. Non per intervalla, ut modò gaudeatis, modò non gaudeatis, ſaith Anſelmus on the place; not by ſtartes, not as they ſay of Songs, that they conſiſt of ſounds, times, and reſts betweene: but continually, without intermiſſion, not onely in habit, but in Act. For though in Philoſophy theyr bleſſed man per dimidium vitae, Ariſt. Eth. lib. 1. doe not differ from the wretched, it is not ſo with us, that are in the ſtate of grace. Our bed is greene, ſayth the Spouſe in the Canticles. Cant. 1.16. Even in the ſeaſon of ſorrow, even in the moſt diſconſolate time, there ſpringeth up light for the righteous, and joyfull gladneſſe for them that are true of heart.Pſal. 97.11. While the ungodly pine away in their iniquitie: They have Songs (ſaith IOB) Songs in the night ſeaſon: Iob. 35.10. Such as are not farre from the Hallelujahs of Angels. Though not vocall, though they may not be heard, they are celeſtiall, heavenly, and divine. As whē an holy ſolemnity is kept, and gladneſſe of heart:Eſay. 30.29 As when one goeth with a pipe to come into the Mountaine of the Lord, the mighty one of Iſrael: the God of conſolation, (well may they lay them downe and take their reſt) the Comforter himſelfe, he illuminates, he inlightens, with that which is a thouſand times more clearer than the Sunne; with the ſpirit of Wiſedome, with the Revelation of himſelfe, and him whom he hath ſent, IESUS CHRIST. So he giveth his beloved ſleepe. And therefore, Let the Saints bee joyfull with glory,Pſal. 149.5. let them rejoyce in their beds, as the Prophet David ſpeaketh.

Now for the day: Not a Moment but adminiſters matters of joy.Lament. 3.22.23. Behold (ſaith the Prophet) his compaſsions faile not. They are new every morning. There is a continuall flowing; There is an inceſſant ſupply of that which maketh glad the heart of man.Iob. 29.20. Our glory (to ſpeake with that upright and Iuſt man) our glory, it is freſh, within us. And our bowe it is renewed in our hand: Our ſtrength is reſtored, and in our body there is ſpirit and life.

Goe we forth to our labours;Eccleſ. 2.24. Ibid. 3.22. Behold a bleſſing in the Field, and he that is with us, injoynes us to joy therein.Deut. 12.18 Thou ſhalt Rejoyce before the Lord, in all that thou putteſt thine hand unto. Doe we behold the dew of Heaven; and the fat of the earth; The things that concerne the body they are to put gladneſſe into our hearts.Pſal. 4.8. Thou ſhalt rejoyce in every good thing that the Lord thy God hath given thee. Thou and thine houſe, not onely without but within,Deut. 26 11 where the Lord hath crowned thee with bleſſings, and plentifully expreſſed himſelfe in his bounty unto thee. Thou haſt annointed mine head with Oyle, and my Cup ſhall be full.Pſal. 23.5. But all theſe things, they are nothing unto that which immediately followes: Thy loving kindneſſe and mercy,Ibid. ſhall follow mee all the dayes of my life. For the things that concerne our corporall Eſtate, for the glorious beautie that is in the fat of the Valley,Eſay. 2 • .4. (in thy Barne, Wine preſſe, or ſomething nearer unto thee) it is as the fading flower, or as the haſty fruit before the Summer, which when he that looketh upon it and ſeeth it, even while it is in his hand hee eateth it up. But though theſe things periſh, though they bee taken away, though there were a famine in the Land; yet have wee the food of Angels, meate and drinke that you know not of. Although the Figge-tree ſhall not bloſſome, neyther ſhall fruit be in the Vine: Though the labour of the Olive ſhall faile, neyther the Field ſhall yeeld any meate, the flocke ſhall be cut off from the Fold, and there ſhall bee no heard in the ſtalles: Yet I will rejoyce in the Lord, I will joy in the God of my Salvation. Hab. 3.19.Hab. 3.17.18. Heare a fountaine indeficient, heare an object that makes our joyes as the dayes of Heaven. Though it be the 3. part of my Text, I cannot but incroach upon it, foraſmuch as our affection would faile, if not faſtened aright: for how could we rejoyce alwayes, but in him that is with out variableneſſe and ſhadow of changing?

How could we alway Rejoyce but in him that abideth for ever?Bern. Serm. de Nimia falla praſ. vita. Gaudium in Re convertibili mutari neceſſe est Re mutata ſaith St. Bernard. Now you know, all the glory of the world, it is as a Morning Cloud, and as the early dew it fades away. Hence I ſuppoſe the followers of Pharaoh Court, being conſcious of this inconſtancy, are ſo ſolicitous for the ſeaſon,Wiſd. 2.7.8 ſo carefull that they looſe no time. Let no Flower of the Spring paſse by us, ſay they in the ſecond of Wiſedome. Let us crowne our ſelves with roſe-buds, before they bee withered. See how ſhort, how inconſtant are the Ioyes of a Summer; who ſayes the moſt when he compares them unto the laſting of a flower, unto the life of a Roſe;Wiſd. 5.4. They are indeed but as the duſt that is blowne away of the Winde. Like the thin froth, that is driven with a ſtorme. Like as a ſmoake, which is diſperſed heere and there with a tempeſt. In a word; the tryumphing of the wicked is ſhort, and the ioy of the hypocrite is but for a moment.

To aſcend ſomething higher, to ſpeake of that which concernes the viſible Church. Our Feaſts, they are but ſolemnities for ſeaſons: They are but dayes of joy for ſet and appoynted times.Eccleſ. 43.7 From the Moone (ſayth the Sonne of Syrach) is the ſigne of Feaſts; A light that decreaſeth in her perfection: A right Embleme of ſome ſuch as will ſeeme to bee of us. Howbeit they halt betweene God and the World, their joy it is not univocall nor even, it is neyther true nor conſtant. But he that hath a good conſcience (ſaith Salomon: Prov. 15.15 In the Old tranſlation it is a good conſcience, in the new a merry hart.) And (as if they were convertible termes) hee that hath a merry heart hath a continuall Feaſt. For the Moone, whatſoever is obnoxious unto change, for all that is mutable, is under his feet. Animus ſapientis velut mundi ſtatus ſuper Lunam, Sen. Epiſt. 59 ſemper illùc ſcrenum est. It was a ſpeech too high for an Heathen, it is onely fulfilled in the ſoule of a Chriſtian, which is as that place above the Moone, where there is neyther thunder nor lightning, neyther ſtorme nor tempeſt, nor any ſuch thing; Nothing there but a glorious ſplendor, a delightſome light, a continuall calme, a ſetled Quietneſſe and tranquilitie for ever. Thus much for the time.

Now in the ſecond place there are ſome that underſtand it of all Eſtates, Alwayes. Not onely when the Candle of God ſhines over our heads, not onely when we behold the Sunne in his brightneſſe; but in the evill day, in the time of trouble and affliction, we are to rejoyce; We are to take pleaſure (as St. PAUL ſaith) in infirmities, 2. Cor. 12.10 in reproaches, in neceſsities, in Perſecutions, and anguiſh. For theſe things they come not forth of the duſt,Iob. 5.6. neyther doth trouble ſpring forth of the ground; no, it is inflicted of a Father, it is praeordayned of him that worketh all things for the beſt unto thoſe that are his.Rom. 8.28. And howbeit, no correction for the time ſeemeth joyous but grievous;Heb. 12.11. yet when the hand of the Lord is heavie upon us, hee remembreth our ſoules in trouble,Pſal. 31.8. Act. 16.25, he compaſſeth us about with ſongs in the priſon, hee adminiſtreth matter of joy.Pſal. 23.4. Baculus & virga, Thy Rod and thy ſtaffe comfort me, Not onely in reſpect of the fruit and effect, but the plentifull expreſſion of the Spirit, who is moſt copious of his conſolation in the fierie tryall. In the heat of preſſure and affliction,Pſal. 94.19. Secundum multitudinem dolorum, ſo the Latines reade it, According to the multitude of ſorrowes that I had in mine heart, thy comforts have refreſhed my ſoule. Where ſuffrings abound, there conſolations alſo abound much more. I am filled with comfort (ſaith St. Paul) I am exceeding ioyfull in all our tribulation. 2. Cor. 7.4

O the bleſſed, O the happy Eſtate of all the Elect; whoſe very ſorrowes are ſweeter than the joyes of the wicked: whoſe afflictions are to bee preferred before the pleaſures of the ungodly. Vinum aquâ factum, Bern. de verbis Apoſtoli, Non est regnum Dei Eſca. (to uſe the alluſion of St. Bernard) they drinke more than the blood of the grape, their water is turned into wine. The beſt, farre more pleaſant, than that which is naturally ſo. For the affliction you object, it is not worth the naming. It is leſſe than nothing, in reſpect of that ſecret comfort of the hidden treaſure of the heart. Velut nubes levis tranſit (to ſanctifie the words of the Stoicke) It is but as the morning miſt before the Sunne,Sen. Epiſt. • 0 or indeed not ſo much; It is but Quaſi, ſome thing as it were. Quaſi triſtes (ſaith Saint Paul) as ſorrowfull, 2, Cor. 6.10 yet we alwayes reioyce. See, triſtitia noſtra habet Quaſi, gaudium noſtrum non habet Quaſi, Aug. in Pſa. 48. tr. 2. g.h. ſaith St. Auguſtine. Our ſorrow it is as the ſhadow of a dreame, at the moſt it is but ſomething as it were; but our joy, it is ſo indeed, it is both compleat and conſtant, it is full and perfect, it may not be removed, no not ſo much as interrupted. As timber guirt and bound together in building may not bee looſed with ſhaking;Eccl. 22. ſo is the ſoule that is knit unto the Lord; in whom all the fabricke is fitly framed, it is eſtabliſhed, it ſtandeth faſt and will not ſhrinke; it is ſtrengthened with all might according to that glorious power, unto all patience, and Long-ſuffering with joyfulneſſe.Coloſſ. 1.11

I have ſatisfied what happily might be objected from affliction, the poynt is as yet beſet with oppoſition by Repentance and Temptation. Firſt, for Repentance: It ſhould ſeeme that it is wholly averſe, that it is cleane contrary unto this exhortation of St. PAVL. For the picture of a Penitent in the phraſe of the holy-Ghoſt it is this. Firſt for his habit,Ion. 3.5. it is ſackcloth, it is the garment of anguiſh and mourning. For his Site,Lament. 3. he lyes downe in his ſorrowes, he wallowes in aſhes. For his Perſon, his head is full of water, his eyes are a Fountaine of teares,Ierem 9.1. his face is ſoule with weeping, and on his eyelid is the ſhadow of death.Iob. 16.16. For his fare, he is fed with Wormwood, and his wine is water of Gall, he eates aſhes as it were bread, and mingleth his drinke with weeping.Pſal. 102.9. To come ſomething nearer unto him: for his ſpeech, it anſweres the originall, it is contrite and broken, it is often interrupted with ſighes, Even to the breaking of the loynes, Ezech 24, as the Prophet ſpeaketh. Gemitibus inenarrabilibus, with ſighes that cannot be uttered, as the Apoſtle ſpeaketh.Rom. 8.26

The halfe of the objection is not yet at an end.Pſal. 22.14. Within, you ſhall have an heart in the middeſt of his body, like melting waxe.Prov 18.14 His ſpirit is wounded, and a wounded ſpirit who can beare?Pſal. 51.8. Pſal. 141.8. Pſal. 38, 3. For his bones they are broken, and from the Crowne of the head, unto the ſole of the foot, there is no health in his fleſh, by reaſon of his ſinne. In a word hee is like unto the Roll of Ezechiel, Ezech. 2.10 in the which there was written within and without, Lamentation, weeping, and mourning. So that the words of St. Paul, Ruth. 1.20. the voyce of joy unto him, (call me not Naomi, but call me Marah) it is as laughter at the Grave, it is as Muſicke at the houſe of Mourning.

Vnto this we reply, that the heart of a penitent knowes his owne bitterneſſe,Prov. 14:10 and a ſtranger may not intermeddle with his joy. The one it is as occult, as inviſible as the other; Howbeit where ſinne aboundeth, there Grace aboundeth much more.Rom. 5.20, So in the repentance not to be repented of, our conſolations are more than correſpondent to our ſorrowes.Prov. 20.30 The blewneſſe of a wound, it cleanſeth away evill, ſo Repentance ſin, whoſe cuts are as it were of a two edged Sword. Beſides the effect, the cauſe, it is a comforter, the holy Ghoſt, that is ſpread abroad in our heart, by whoſe ſociety our penitency is made pleaſant: Et ut ita dicam, amaritudo noſtra dulciſsima, ſaith Saint Bernard. Bernard. Our bitterneſſe it is ſweet, not onely to the Angels, that rejoyce at the converſion of a ſinner, but ſo to our owne ſoules. Our very ſighes and groanes they are like Pillars of ſmoake, Cant. 3.6. perfumed with Mirrhe and Frankincenſe, (in the phraſe of the Spirit) and with all the powders of the Merchant. Our teares (beſides their operation, which is to make our ſinnes melt away, as the yee in the faire warme weather) even in the inſtant that they run downe the cheekes, they are as ſtrong drinke unto him that is readie to periſh; they rejoyce, they make glad the heart of man. Fit plerum que ut in ipſis pijs fletibus illa interim gaudij claritas crumpat, ſaith Saint Gregorie. Greg. Mor. In, or indeed out of the middeſt of our teares, there ariſeth light as it were out of darkneſſe, ſerenitie of the Soule, and brightneſſe of Spirit. In profuſo gaudio Lachrimae erumpunt, Tertullian. ſayth Tertullian, and our obſervation the ſame, there are often teares in our joy, and ſo not ſeldome if ſpirituall, there is joy in our teares.Lact. de ira Dei, pag. 483 Orbem vitreum plenum aquâ ſi tenueris in Sole, de lumine quod ab aquâ refulget ignis accenditur etiam in duriſsimo frigore, ſaith Lactantius: If you hold an hollow round glaſſe in the Sunne, from the light that it caſts an heape of coales is kindled, it yeeldeth an heate that will make a fire even in the middeſt of Winter. How true this is in Nature, I know not, ſure I am in Grace it is ſo. Our teares they are put into a bottle,Pſal. 56.8. they are the luſtre of Grace; The Sunne of Righteouſneſſe ſhines upon them, and from the heate there is derived another, an influence as it were, an effect of him that Baptizes with the Spirit and with fire. It is a vehement deſire and zeale too, of thoſe things that proceed from that godly ſorrow.2. Cor. 7.12 In the ſecond to the Corinthians, it is a paſſion compoſed of griefe, or at leaſt ſome thing like it, griefe and gladdeſſe of heart. Poenitens de peccatis dolore gaudet, He that ſorroweth for his ſinnes, he rejoyceth for his ſorrow.

Now for Temptation,3. Temptation. it is the King of terrours, it is the Artillary of Hell, it is the ſtrong mans battell Axe, and his weapons of Warre; and yet behold from hence there ariſeth joy to the Righteous; even in the extremity, even in the heate and violence thereof. The Angels themſelves, nay hee whoſe ſtrength is ſcene in infirmities, hee that lifteth up thoſe that are caſt downe, hee adminiſters Might, Alacrity, and conſolation unto us.

So that our temptation, it is as the Whirlewind in the firſt of Ezechiel, Ezech. 1.4. that came out of the North, a great Cloud and a fire unfolding it ſelfe, but withall a brightneſſe was about it, and out of the middeſt thereof, as it were the colour of Amber. It is ſo with that which ſtrikes terrour into us, the temptation of Sathan; there is often ſerenity, joy, and brightneſſe of ſpirit, even in the middeſt thereof. Cogitur nos adverſarius ad ſua damna tentare, ſaith St. Ambroſe. Ambroſe. The Serpent is wounded with his owne ſting, his temptations they are againſt himſelfe, and for the honour of Iſrael; Luk. 10.19. for by this meanes hee and his, the Divels themſelves, are ſubject unto us; by this meanes we overcome the evill, we tread upon Serpents and Scorpions, and over all the power of the enemy. Wherefore my Brethren count it all joy,Iam, 1.2. when yee fall into divers temptations.

You ſee now how every way you may fulfill and anſwer the exhortation of the Apoſtle. There is joy in the light, and joy when groſſe darkeneſſe covers the Earth; Ioy in our beds, and joy in the morning, in the Feild, in all that wee ſet our hand unto. There is joy in that which is our portion under the Sun, the good things that God hath given us; and though they be ſlight & momentany, though they be taken away, joy in him that is more than they all.

It was the opiniō of Plato, Plato. that the Celeſtiall Orbs with their concourſe and meeting, they hit our harmony and make Muſick not unworthy of Heaven. It is aſſuredly ſo with the precious ſtones of Syon, even here upon Earth; all that wheeleth about them, or indeed is as wiſely ordered, as ſweetly diſpoſed by that ſupreame Providence, as the things that are above. It worketh jubilation and joy, the voyce of melody and gladneſſe of heart.Wiſd. 19.18 So that as in Pſaltery notes, change the Tunes, and yet are they alwayes ſounds; ſo is it heere, though our Eſtate doe alter, though we continue at a ſtay, though ſometimes we abound, and ſometimes are abaſed, though one while in affluence and health, another in ſickneſſe and diſtreſſe; all theſe things they are but as ſo many ſeverall tunes to the Righteous, there is the voyce of joy and gladneſſe in them all. Ioy in affliction, and the Leſſon of Lachrymae it is delightſome. Our Harpe, our Lute, it is in the right tune, it makes moſt melodious muſicke (heavenly harmony) when it is mournfull moſt. There is joy in Repentance, and in Temptation Ioy: When thou paſſeſt through the Rivers I will be with thee,Eſa 43.2. and through the flouds, they ſhall not overflow thee. When thou walkeſt through the fire, thou ſhalt not be burnt, neyther ſhall the flame kindle upon thee. Neither affliction, nor tribulation, nor diſtreſſe, nor temptation, no not all the gates of Hell ſhall be able to prevaile againſt thee.

I can goe no further, you have all that I can comment on the point. Our mouth is open unto you, 2. Cor. 6.11 and our heart it is made large (ſaith St. PAUL to his Corinthians.) Dilatamini & vos, Vnclaſpe your affections, extend your Soules as a Tent for to dwell in. Be yee alſo inlarged. Rejoyce in the Lord alway, and againe I ſay, Rejoyce.

The third part it is the Object, of which becauſe through this whole diſcourſe I have implicitely ſpoken already, a word or two ſhall ſuffice. Rejoyce alwayes in the Lord.Sen. Ep. Ad ſummū pervenit qui ſcit quo gaudeat. I am almoſt perſwaded he was a Chriſtian that ſpake ſo divinely. Hee is come to the height, in the phraſe of the Holy-Ghoſt, hee is not farre from the Kingdome of God, that knowes how and wherein to Rejoyce. Howbeit as in a Race many run, but one receives the prize; ſo is it here: though we are all in aemulation, though we ſtrive for the more excellent gift, though both our actions and affections follow hard after joy, yet few are they that doe attaine unto it: for according to the delights of the Sons of men, are their aberrations from it.Iob. 31.25 There is one that rejoyceth becauſe his wealth is great, and becauſe his hand hath gotten much; ſo moſt of the children of this generation. There are others that account our life a paſtime, the Harpe and Violl, and the Tabret and alſo the Pipe, and Wine are in their Feaſts, but they regard not the worke of the Lord, neither conſider the operations of his hands,Eſay 5.12. as the Prophet ſpeaketh. Next unto theſe are they, which are emptyed from Veſſell to Veſſell, that they might prove what is that good of the Sonnes of men.Wiſd. 2. They ſeeke for to ſolace themſelves with variety, and let no flow of the Spring paſſe by them. In the laſt place, there are ſome that ſleepe not unleſſe they have done miſchiefe.Prov. 4.16 Qui laetantur cum malefecerint. Who rejoyce in doing Evill,Prov. 2.14. and delight in the frowardneſſe of the wicked.

For the joyes of all theſe they are but ſlight and ſuperficiall;Sen. Ep. Frontem remittunt, non pectus implent. Beſides that, they are ſhallow and inconſtant, even at the beſt they are faſtidious and unpleaſant; but ſorrowes indeed, but waters of gall in reſpect of that which is ordered aright, unto the object in my Text.Cant. 4.10. How much better is thy love than wine, and the ſmell of thine oyntment than all ſpices! Should the windowes of Heaven be opened, ſhould the Mountaines drop new Wine, and the Hils flow with milke. Might every Man be Heire of that inventory in the ſecond of Eccleſiaſtes, Eccleſ. 2.1, 2, 3, 4, 5, 6, 7 8, 9, 10, 11, 12. of thoſe ſeverall delights of the Sonnes of men: all theſe things they were not worth the naming; they were vanitie and leſſe than nothing; in reſpect of the perſon in whom we are injoyned to Rejoyce.

What ſhall I liken to God, or with what compariſon ſhall I compare him? Cui aliunde comparata omnis iucunditas maeror est, omnis ſuavitas dolor, omne dulce amarum, Bern. parv. Serv.. ſaith St. Bernard. Extract what you can from his Creatures in Relation unto him, it is but as the drop of a Bucket, and as the ſmalleſt duſt of the ballance. Whatſoever the world affecteth, as Riches, Honour, Pleaſure, or the like, they are all in him, and more alſo.Bern. ubi ſupra. In a word; Ipſe fecit omnia, ipſe habet omnia, ipſe est omnia; ſaith that ſweet Father: He is the Maker of all things, and the Owner, they are all his, but hee himſelfe is more than they all. This is my beloved and this is my friend,Cant. 5.16. O yee Daughters of Ieruſalem. This in himſelfe; Let us ſee now what he is unto us.

Firſt for affliction, In the time of trouble he is an hiding place from the Wind,Eſa. 25. as a Covert from the Tempeſt, as Rivers of waters in a dry place, as the ſhadow of a Rocke in a weary Land. And not onely ſo, but he deviſeth bleſſings towards us, he rejoyceth over us to doe us good with his whole heart, and with his whole ſoule, as the Prophet ſpeaketh after the manner of men,Ier. 32.41. becauſe of our infirmities. As the Bridegrome rejoyceth over the Bride (that is an other 〈 in non-Latin alphabet 〉 ) As the Bridegrome rejoyceth over the Bride,Eſa. 62.5. ſo ſhall the Lord re-rejoyce over thee. So neare is the Relation betweene him and us: My beloved is mine, and I am his. Cant. 2.16. And how then can wee but ſympathize, how can wee but anſwere his affection, and paralell (if it were poſſible) the joy of our deareſt? I will rejoyce in the Lord, my Soule ſhall be joyfull in God, for he hath cloathed me with a Robe of Righteouſneſſe,Eſa. 61.10. as a Bridegroome decketh himſelfe with ornamēts, & as a Bride adorneth herſelfe wth Iewels. Many more are the attributes of God, in that which might amplifie the joy of his choſen. As that hee is our Shepheard, and our ſtrength in temptation, in the day of our ſpirituall battell. So David: Pſal. 28.8. The Lord is my ſtrength and my ſhield, my heart hath truſted in him, and I am helped: therefore my heart danceth for ioy, and in my Song I will praiſe him.

But heare the end of all the felicity of the Choſen: that which includeth the Heaven of Heavens, the tranſcendent cauſe of the dilatation of the hart. Behold, God is my ſalvation, I will truſt and wil not be afraid, for the Lord IEHOVAH is my ſtrength and my Song, he is alſo become my ſalvation. Therefore with Ioy ſhall yee draw water out of the welles of Salvation. Heare our confidence;Eſa. 12.2, 3. well may we rejoyce in hope, it is more than ſo, it is 〈 in non-Latin alphabet 〉 it is the full aſſurance of the Saints. So that we paſſe (being ſealed unto the purchaſed poſſeſſion) we paſſe from Glory to Glory, as by the Spirit of the Lord. The expectation (our preſent eſtate) the expectation of the Righteous it is gladneſſe,Prov. 10.28 and what then ſhall the fruition be, when we ſhall enter into our Maſters joy; whē we ſhall be ſatiſfied with the pleaſures of his houſe; when we ſhall alwayes behold the face of the Lord, in whoſe preſence is the fulneſſe of joy, and at his right hand his Sonne our Saviour,Pſal. 16.12. pleaſures for evermore? To him with the Father and the Holy-Ghoſt, bee aſcribed all Power, Praiſe, Majeſty, Might, and Dominion, both this day and for ever. Amen, Amen.

THE SECOND Sermon.

OVr fellowſhip is with the Father, and with his Sonne Ieſus Chriſt; and theſe things write we unto you, that your Ioy may be full, 1. Ioh. 1.4. 1. Ioh. 1 • I ſate downe under his ſhadow, with great delight, and his fruit was ſweet unto my taſte: He brought me into his banqueting houſe, and his banner over mee was love. Cant. 2.3.4. Cant. 2, 3, 4 Hìc eſt ignis, quem voluit Chriſtus vehementèr accendi. Bern. of Spirituall Ioy. Declamat. Bernard. Auguſt.Qui in viâ ſic paſcit, in Patriâ quomodò ſaginabit? Auguſt. in Pſal. Bernard.Quid erit in Patriâ, ſi tanta est copia delectationis in viâ? Bern. Declam.

PHIL. 4.

The latter part of the 4. Verſe.

Againe, I ſay, Reioyce.

THere is a deplored, there is a deſperate opinion of the wicked; That Piety is penſive: That the Saints are men of ſorrowes: That they waſt their lives with heavineſſe, and their yeares with mourning. True it is, I confeſſe, that many are the afflictions, divers and ſundry are the preſſures, the troubles of the Righteous; But that which makes a man eyther miſerable or happy, it is not his paſſion but action, not that which he ſuffereth, but doth. If it bee good, ſorrow may lye at the doore, but there is no ingreſſe, it cannot enter into it: for that which is nearer than the joynts and the marrow, all his inward parts they are poſſeſſed, they are taken up with an hidden, with a ſecret Ioy. So that what is without, ſay that it may raze the skinne; ſure I am it cannot pierce the ſoule. Our Rejoycing it is not ſhallow, nor ſuperficiall; it is in the hidden man of the heart, it is the teſtimony of a good conſcience:2. Cor. 1.12 let it be ſprinkled with the bloud of the Lambe, let it be purged from the evill of actions and affections, and behold the bones that were broken ſhall flouriſh. You ſhall heare of joy and gladneſſe, and ſorrow, and ſighing, ſhall flye a way.

What is ſayd of Wiſedome, is true of Religion alſo, at firſt ſhe will walke with him,Eccles. 4.17 that is her Diſciple, by crooked wayes, and bring feare and dread upon him, and torment him with her Diſcipline, untill ſhe may truſt his ſoule, and try him by her Lawes, and comfort him; then will ſhe returne the ſtraight way unto him, and ſhew him her ſecrets. So in the Schoole of Repentance; firſt anxiety and ſorrow, firſt terror and contrition, and after this great a calme, after this Iubilation and Ioy.Lodo vic. Viv. Nec aliud conatur pietas Chriſtiana quàm ut ſerenitas humanos actus exhilaret, & tranquilitate animorum, compoſitiſ que affectionibus ſimus Deo & Angelis quàm ſimillimi. So Lodovicus Vives anſweres the miſpriſion of them, that put bitter for ſweet, and ſweet for bitter; that are miſtaken in the ſuppoſed auſteritie and ſtrictneſſe of Religion,Prov. 3.17. whoſe wayes are wayes of pleaſantneſſe, and her pathes are Peace. All that ſhee enjoynes it is, what? Not to cut our ſelves with knives and lances;1. King. 18.28. not to ſacrifice our ſonnes and Daughters unto Divels;Wiſd. 12.5 Wiſd. 5.7 not to goe through Deſarts where there lyes no way; but that even here upon earth, having ſuppreſſed our paſſions, and compoſed our affections, wee may anticipate our Heaven, and in tranquility and peace reſemble the Lord and his Angels of Light. Againe I ſay, Reioyce.

The parts you remember.

Firſt, an affection incited unto Act, Reioyce.

Secondly, An Object, In the Lord.

Thirdly, the Longitude of the affection, Alwayes.

Fourthly, the Magnitude; Againe, I ſay, Reioyce.

For the preſent we are to obſerve.

Firſt, the Matter, Reioyce.

Secondly, the Manner, Againe.

Thirdly, the forme informing, or indeed the bond of both, I ſay.

Or thus.

Firſt, there is an Ingemination of an exhortation. Againe.

Secondly, there is the party Exhorting, expreſt or at leaſt imployed in the verſe; I ſay.

Thirdly, the poinct or affection exhorted; Reioyce. Of theſe in their order, and firſt of the Repetition.

Againe.

It is the Dialect of joy, it is the phraſe of a comforter; the voyce of the Holy-Ghoſt himſelfe,Gen. 3.8. Luk. 15.20 who as he walketh in his Iuſtice, ſo hee runneth in his mercy; As he expreſſeth our ſorrowes with an Apoſiopeſis, ſo our joyes with an Epizeuxis. He ſighes out the one, but hee ſpeakes once, yea twice, he ingeminates the other, and ſometimes more. Though no Tautology, not a word in his Booke but is weighed in the Ballance, yet hath many Synonymies, dilation of phraſe to expreſſe this celeſtiall affection. Sing, Zeph. 3.14. O Daughter Syon; Shout O Iſrael; be glad and reioyce O Daughter Ieruſalem. The Lord hath taken away thy Iudgments, hee hath cast out thine Enemie. Zephan. 3.14. See (beloved) how affluent, how full of water is the River of the Lord.Pſal. 65, 10. Like that which he ſpyed out for his people,Ioſh. 3.15. It overfloweth his bankes in the time of Harvest. Once & againe, nay a third time and more hee inculcates one and the ſelfe-ſame thing. So in the Pſalmes:Pſal. 68.3. Let the Righteous be glad and reioyce in the Lord, let them alſo be merry and ioyfull. In a word, throughout this whole volume, you ſhall ſeldome heare of this Heavenly affection without an Ingemination at leaſt. Reioyce in his holy name (ſaith the ſweet ſinger of Iſrael, Pſal. 105.3.) Let the heart of them reioyce that ſeeke the Lord. And againe,Pſal. 149.2. Let Iſrael reioyce in him that made him, and let the children of Syon be ioyfull in their King. Thus hee watereth the Hils from above, hee ſendeth raine into the little Vallyes;Pſal. 65.11. He maketh them ſoft with the drops of the firſt, of the former and the latter raine. Haec locutus, theſe things (and thus) have I ſpoken unto you,Ioh. 15.11. that my joy might remaine in you, and that your joy might be full. Heare his Diſciple, and you cannot but confeſſe, that he leaned on his boſome: Surely thou art one of them, for thy very ſpeech bewrayes thee: Theſe things I write unto you, that your Ioy might be full. 1. Ioh. 1.4.1. Ioh. 1.4 So our Apoſtle. (O the heavenly harmony of the Songs of the Sonnes of Syon) here is a whole Quire, a choyce Conſort of him that ſpake as never mā ſpake, & of him that tooke pleaſures in afflictions: Chriſt and his Diſciples; Rejoyce alwayes in the Lord. And againe; A word (as the Wiſe-man ſpeaketh) of a Conſort of Muſicke with Wine; like a Carbuncle ſet in gold. Eccleſ. 32.5 Againe I ſay, Rejoyce.Ambr. apud Lyram in locum. Hoc adeò neceſſarium est vobis quod iterum dico gaudete, non ut quaedam alia ſemel; ſaith St. Ambroſe, as he is alleadged by Lyra. Hee that ſpeakes but once for the moſt part in the incitation of other things, he doubles his exhortation of joy: and without doubt, there is ſomething in it, it is expedient, nay it is neceſſary unto us, that are in this Valley of teares, that now goe on our way weeping.

The Ioy of the Lord is your ſtrength Neh. 8.10.Neh. 8.10. So in our ſpirituall war-fare, againſt thoſe that have evill will at Syon. Our ſhield and our Buckler, nay the might of our inward man, it is joy. In the 10. of St. Luke wee reade of the 70.Luk. 10.17. that went out to preach the Kingkome of God; that they returned againe with joy, ſaying; Lord, even the divels themſelves are ſubiect unto us through thy name. Cauſe of tryumph, cauſe of exultation indeed to tread upon the Lyon and Adder, to overcome the evill, to caſt downe ſtrong holds, and every high thing that exalts it ſelfe againſt the knowledge of God. It cannot but put gladneſſe into the heart of man. Yet this I dare ſay, the joy of the Saints it woundeth him more than this ſupreame and tranſcendent power. Vae nobis; As Hugo the Cardinall ſweetly applyes the words of the Phililiſtines, 1. Sam. 4.7. when they heard the exultation, the ſhouting of the Hoſt of Iſrael. Woe unto us, for there hath not been ſuch a thing heretofore, woe unto us. Bis dicunt vae nobis, ſicut hic dicitur bis, Hug. Card. in locum. Gaudete. According to the joy of the Saints, ſo is the ſorrow above and beſides their Hell. The ſorrow of that uncircumciſed Hoſt. Their woe it anſwers, and the repitition in the Text. Reioyce alwayes in the Lord, and againe I ſay, Reioyce.

The next thing wee are to obſerve, it is the Quantity and the conſtancy of our ſpirituall joy, expreſſed or at leaſt implyed in the Reiteration Againe. The word it puts a difference betwixt the joyes of the Saints, and the delights of the Sonnes of men: In which though you empty your ſelfe from Veſſell to Veſſell; though you make proofe of thoſe things in the booke of the Preacher; Eccleſ. 2.1, 2, 3, 4. In all the pleaſures of Pharaohs Court you cannot finde this Againe. Quod delectat momentaneum: though the guilt of ſinne be eternall, yet the joy is not ſo, but of a moment, but of a minute, but of the twinkling of an eye. In the fift of Wiſdome there are ſundry ſimilitudes to expreſſe it unto you. What hath Pride profited us, Wiſd 5.8, 9, 10, 11. and what good hath riches with their vaunting brought us? All theſe things they are paſsed away like a ſhadow, and as a Poſt that haſteth by, and as a Ship that paſseth over the Waves of the Waters, which when it is gone, by the trace thereof cannot be found, neyther the Path way of the Keele thereof in the Waves. Or as when a Bird hath flowne through the ayre, there is no token of her way to bee found. See how ſwift, how tranſient, how voluble is all that is in the world. The luſt of the fleſh, the luſt of the eyes, and the pride of life. Beſides their brevity, for the moſt part they end in bitterneſſe, and in the enjoying they are faſtidious and unpleaſant. Not to ſpeake of them in groſſe, but to ſingle out ſome of your beloved ſinnes, as Concupiſcence, Drunkenneſſe, and that which you call paſtime. Were they ſuch as you ſuppoſe, yet evill in this, that they vaniſh with a breath, and even in the enjoying they periſh.

For the former. Come on, ſayth the woman, whoſe lips drop as the hony-combe, and her mouth is ſmoother than Oyle:Prov. 7.18 Come on, let us take our fill of loves; how long? Brevis & non vera voluptas. Ovid. Let us take our fill of loves untill the morning: but ſee what followes. Before that time (every Sinner is a lyer) before that time he is in bitterneſſe of ſpirit,Prov, 7.23, and a dart ſtriketh through his liver.

In the next place is the darling of our dayes, Drunkenneſſe; a ſociable and inſinuating ſinne, that flatters with the profeſſion of joy: But marke but the end thereof,Sen. Ep. 29 Vnius horae hilarem inſaniam longi temporis tedio penſat, as the Stoicke; At the laſt it biteth like a Serpent, Prov. 23.32 and ſtingeth like an Adder: as the Preacher ſpeaketh.

Now for thoſe things that are indifferent:Am. 8.10. Our Feaſts they are turned into mourning, and our Songs into Lamentation. Am. 8.10. In a word; The Vine languiſheth; the merry hearted doe ſigh, the mirth of the Tabrets ceaſeth, the noyſe of them that reioyce endeth: Eſay. 24.7.Eſa. 24.7. So not onely in the time of Famine, ſo not onely in the time of dearth, but when the wine & oyle putteth gladnes into our heart both in peace and plenty: The world and the glory thereof it paſſeth away; and when once gone, thou mayſt as ſoone make the flowers greene that are withered; as ſoone mayſt thou recall the Sunne from his courſe, as redintegrate the joyes and pleaſures that are paſt. Which though they were alwayes preſent, though of conſtancy and continuance, yet for this very cauſe would they be loathed of us.Scult. de Gaudio. Satietas mortales capit etiam mellis & florum venenis, ſayth Pyndarus as hee is alledged by Scultetus. If thou eate too much hony, the end thereof will bee gall:Sen. de tranq. in. cap. 2. Sweetneſſe it ſelfe, in time turnes to choller. Quoſdam ad mortem adegit illud rabidarum deliciarum, Quo uſ que eadem? Saith Seneca. Satiety for the moſt part it breeds diſlike, and no ſuch ſurfeit as of pleaſure and joy: it endeth in furie or deepe diſcontentment at the leaſt.

O the dolefull eſtate, the deplored delights of the Sonnes of men; that are neyther ſolid nor certaine: or if ſo, if of continuance, they cauſe ſatiety and loathing. The reaſon, it is our Aberration from the right Object. So Aquinas. Aqu. 12. d. Quaeſt. 31. art. 7. Delectatio in affectibus animae proportionatur Quieti in corporibus. Ioy in the affections of the mind, it reſembles Reſt in the Phyſicall body. Sed appetitus corporis naturalis non quieſcit niſi in loco connaturali. Strange, that our affections ſhould not be on the things that are above. The naturall body cannot reſt but in its proper place: whence I may inferre, that it is as eaſie for a ſtone to lodge in the ayre, it is as eaſie for the earth to aſcend up on high, as the Soule to bee at peace, to enjoy it ſelfe in whatſoever (but with relation to God) in whatſoever is under the Sunne.

So farre the ſimilitude holds. Heare the difference, the inclination of that which is inanimate, it is at reſt, it ceaſeth in the place that is appointed for it. But the ſoule not ſo: When her joy is full, her affections are freſh; and behold there is neyther ſurfeit nor ſorrow, there is neyther loathing nor ſatiety in them: They that feare the Lord ſhall alwayes Rejoyce. A peculiar, a priviledge proper to the pretious Sonnes of Syon; whoſe joy not the enjoying, neyther Eſtate nor time can take away from them. It is eſtabliſhed in the Lord, and it ſtandeth faſt: It is once and for ever, it is alwayes and againe. Thus much for the difference betweene the joyes of the Saints, and the delights of the Sonnes of men, expreſſed or at leaſt implyed in the Reiteration, Againe.

To deſcend to particulars. Solet Apoſtolus Paulus in verbis eſſe brevis, in ſentētijs copioſus, Bernard. ſaith St. Bernard. And my Text the ſame. In which there are two ſentences in one word.Aug. de verb. Ap. Serm. 2. Gaudendū de ijs quae expectamus, & gaudendum de ijs, quae ſuſtinemus, ſaith St. Auguſtine. All this in the word Againe. We are to rejoyce in the future for the good that we hope for, and in the preſent for the evill that we ſuffer. For the firſt, our heart ſhall rejoyce in him, why? Becauſe wee have hoped in his holy name: Pſal. 33.20.Pſal. 33.20 So St. Paul. Spe gaudentes, Rom. 12.12 Reioycing in hope. The Prerogative of Piety it hath the promiſes, the pleaſures of the life that now is, and of that which is to come. Anguſtè fructus rerum determinat, Sen. 171. Ep. 99. qui tantùm praſentibus laetus est, ſaith the Stoicke, and it is ſpoken like a Chriſtian: ſure I am it is ſo in Divinitie. He impriſons the heart, he ſtraightens dilatation, he deminiſheth the felicity, the good eſtate of the choſen; that ſees not ſo farre as the future, that onely rejoyceth in that which now is. And yet all delectation and delight it is de bono praeſenti, Damaſc. Aqu. 12. Qu. 32. art. 3.1. ſayth Damaſcene: and how then may wee rejoyce in hope, which is of things not ſeene? By knowledge and application; it is in effect the anſwere of the Angelicall Doctor. The nature of hope, it is to call the things that are not as if they were, it hath affiance in the future, it hath the ſecuritie of heaven, it hath the obſignation, the ſeale of the Spirit; from whence ariſeth Iubilation and Ioy, joy unſpeakable and full of glory. By way of compariſon we have it plentifully expreſſed by our Saviour. The 70. returned againe with Ioy, ſaith St. LUKE.Luk. 10.17. Saying, Lord, even the Divels are ſubiect unto us through thy name. Heare the reply: And hee ſayd unto them, Behold I give you power to tread upon Serpents, and Scorpions, and over all the power of the enemy. See, what a word is this? What ſoveraigne, what ſupernaturall might have wee heere? If Moſes and Miriam, if Deborah and David did ſo ſhout and ſing at their corporall Conqueſts; how inconceiveable is the joy of ſuch as tread downe Sathan under their feet? Of thoſe that ſpoyle Principalities & powers? And yet, behold I ſhew you a farre more excellent joy. In this reioyce, Luk. 10.20 not that the ſpirits are ſubiect unto you, but rather reioyce that your names are written in Heaven. Luk. 10.20. Heare the inlargement of the heart, heare the dilatation of joy that deifies as it were the eſtate, and ſublimates the nature of man. Cum accepta fuerit ineffabilis illa laetitia, perit quodammodò mens humana, & fit divina, Auguſt in Pſal. 55. ſaith St. Auguſtine. So ſoone as wee receive this inconceiveable joy, though in our earthly manſions, though in our houſes of Clay, our mortality it is as it were ſwallowed up of life, our humane Soule it is made coeleſtiall and divine: In ſo much, that for the Glory that is ſet before us, wee feare not that which is 〈 in non-Latin alphabet 〉 ,Ariſt. Eth. lib. 3. ſayth the Philoſopher: In the phraſe of the Holy-Ghoſt, the King of terrours Death. Wee ſing our Dimittis with joy. My heart was glad, my glory reioyced, Pſal. 16.9. my fleſh alſo ſhall reſt in hope.

To goe one ſtep further. Heare the full expreſſion of joy, that ariſeth from the hope of the faythfull, at the meditation of the dreadfull day, when the Sun ſhal be blacke as a ſackcloath of haire, and the Moone ſhal be turned into blood; when the heavens ſhall vaniſh like a ſcroll, and the powers above ſhall bee ſhaken, when the laſt trumpe ſhall ſound and the bookes ſhall be opened. At the meditation of all this it is ſo far from feare, (O the bleſſed truſt and confidence of a chriſtian Soule,) it is ſo farre from feare, that it breakes out into a Proſopopëia, into the deepeſt ſtraine of melody and joy. Let the flouds, Pſal. 98.9. ſayth the ſoule of the Saints, let the floods clappe their hands, and let the hills bee ioyfull together before the Lord; for hee is come to iudge the Earth. Pſalme the 98.9.

I proceed to the ſecond particular or branch of the Repetition, Againe. Gaudendū de ijs quae ſuſtinemus. We are to take pleaſure in preſſure, to reioyce in tribulation. Bleſſed (ſayth he, who for the glory that was ſet before him indured the Croſſe, deſpiſed the ſhame, and is ſet downe at the right hand of God) Bleſsed are yee when men ſhall revile you, and perſecute you, Math. 10.11 12 and ſhall ſay all manner of euill againſt you falſely for my ſake. Reioyce and bee exceeding glad. See in the midſt of calumny, which is ſharper than a two edged ſword. In perſecution, which is almoſt as much. In the multitude of ſorrowes, which they haue in their heart, how affluent, how full is the joy of the Saints. Bee glad; that is not enough, once and againe be glad and exceeding joyfull. In the journey of Iſrael through the waters of blood, The dry Land (ſayes the Wiſe-man) appeared, Wiſd. 19.7. and out of the red Sea a way without impediment, and out of the violent ſtreame a greene field. It is aſſuredly ſo with us that are in via, in our way out of Egypt unto the Land of Promiſe, In the great water floods when the waves lift up their heads. In our manifold afflictions there is an evaſion, a faire paſſage and eſcape from them all; For hee that comforteth thoſe that are caſt downe,Pſal. 31.8. & 32.8. hee conſiders our trouble, hee knowes our Soule in adverſity, hee compaſſeth us about on every ſide with ſongs of deliverance. And not onely ſo; but in the violence of our paſſions, inundation of affliction, hee doth more than make a way to eſcape. Hee turnes our Sorrow into Ioy, the violent ſtreame into a greene field. Vnto the godly (O their happie eſtate,Pſal. 112.4. whoſe night is cleerer than the noone of the wicked) unto the godly there ariſeth light in the darkneſſe. Even in the ſeaſon of Sorrow, in the moſt diſconſolate time of tribulation and anguiſh, there is a day-ſtarre that ariſeth in their hearts. More, there is a Sonne of righteouſneſſe that ſhineth upon them.Sen. Epiſt. 27 Si quid obſtat nubium, modò intervenit; quae infra feruntur nec vnquam diem vnicum; Whatſoever may befall for the afflictions of this life, like the cloudes that are below they are ſublunary, they are under their feet; ſo that they cannot obſcure, they may not darken their day. The conſolation of GOD it is alwayes with them as the Raine-bow, giving light in the bright cloudes,Eccluſ. 50.7 as the Sonne of Syrach ſpeaketh. It is the Covenant that hee hath eſtabliſhed with all thoſe that are his. In whoſe afflictions (ſo hee ſpeaketh by the mouth of his Prophet) hee himſelfe is afflicted,Eſa. 63.9. and they on the other ſide are partakers of his Ioy.

Heare the difference between the beſt eſtate of the ungodly and the worſt of the righteous. Thus ſaith the Lord: Behold my Servants ſhall eate, but yee ſhall be hungry. Eſa. 65.13, 14, 15 Behold my ſervants ſhall drinke, but yee ſhall be thirſty. Behold my ſervants ſhall reioyce, but yee ſhall bee aſhamed. Behold my ſervants ſhall ſing for ioy of heart, and yee ſhall cry for ſorrow of heart, and ſhall howle for vexation of ſpirit. Eſa 65.13, 14, 15. And thus much of the particulars of the parts of the Repitition. Reioyce in hope, and Reioyce in tribulation.

Now for the uſe and application wee are to make of the word Againe I ſay Reioyce. Affectus contrarios diſcutimus contrarijs affectibus; Rod. Agric. Dial. lib. 3. ſaith Rodulphus Agricola. As in the diſeaſes of the body, ſo in the affections of the minde, the cure for the moſt it is wrought by the contraries. So that the Repetition, the earneſtneſſe of the Exhortation, it may be as a medicine to heale the broken in heart, to ſalve the breach of the ſpirit, and on the other ſide to cure the phrenſie of the Soule. The mirth (or which is more proper) the madneſſe of fooles; both theſe wee may remove, we are to take them away with the ſtrong perſwaſion of the true and reall, of the ſollide and ſubſtantiall Ioy.Bernd. Serm. 59. parva & varij Sermones. Revertere primo ab inepta laetitiâ, ſecundô abinutili triſtitiâ, ſayth St. BERNARD. Rejoyce alwayes in the Lord; and againe, it is a double exhortation, and in effect it dehorts on every ſide, it dehorts from a two fold evill. Returne firſt from your vaine, from your fooliſh, fond, and frivolous joy; and againe, from that in which their is no profit, that which drinketh up the Spirit, that which dryeth up the bones, ſorrow and heavineſſe of heart.

For the firſt.Aquin. 12. d Queſt. 31. articum. 8. Aquinas in his Summes concludes; That there are ſome delights, as thoſe of the body, that are adverſe and contrary to thoſe of the Soule. So that the oppoſites of joy and gladneſſe, they are not onely Sorrow but Ioy. Such as that in the 16. of St. Iohn; Ioh. 16.20. The Ioy of the world. Wee have the ſame, or the like at leaſt in the 15.Prov. 15.21 of the Proverbes. Folly is Ioy vnto him that is deſtitute of wiſedome. And againe,Prov. 10.23 It is a ſport (as the Wiſe-man ſpeaketh) to a Foole for to doe miſchiefe. That which cloathes with ſhame and covers with confuſion of face, that which ſwallowes up with ſorrow, even Sinne it ſelfe, it is the glory and the boaſting; it is the recreation and the pleaſure of the wicked. When hee doth evill than hee rejoyceth; As a mad man that caſteth firebrands arrowes, & death; and ſaith, am I not in ſport. So is every one that ſinneth at his pleaſure, that delighteth in the workes of iniquity, he is be ſides himſelfe, he is not in his right mind. So that wee may not but mourne at his mirth, we cannot but weepe for to ſee him laugh. This evill it is greater thā the other; he is ſick, and he knowes it not; his ſoule it draweth nigh unto hell, and yet hee is inſenſible of it: more than an Enemy, he laughs at his owne calamity.Plinie Latinus Paeatus inter Opera Plin. Ad eorum vicem, qui, deguſtato Sardorum graminum ſucco, feruntur in morte ridere. They write of a certaine herbe in Sardania, of which whoſoever taſteth, hee dyeth not long after laughing. It is ſo with the Iovialiſts, ſo with the Drunkards in theſe our dayes; their grapes are grapes of gall, and their cluſters bitter.Deut. 32.32 Their wine it is the poyſon of Dragons, and the cruell venome of Aſpes. They beare about them the death not onely of the body but of the Soule; and yet who can but wonder, they ſpend their dayes in mirth, though in a moment they goe downe into hell.Eſa. 23.16. Their mouthes are filled with laughter, and as the Harlot in the 23. of Eſay. They ſing many Songs that they may be remembred. Sen. Epiſt. But all this it is but hilaris inſania, as the Stoicke ſpeaketh. And as a wiſer than he: I ſaid of laughter it is mad, and of mirth,Eccleſ. 2.2. what is this that thou doeſt? With a kind of indignation and ſorrow may our eyes guſh out with teares, at theſe wretched & deplored joyes of the world, with which wee are to haue no community, no ſociety but in griefe and compaſſion. Thou man of God flee theſe things, and follow after Righteouſneſſe, peace, and joy in the holy Ghoſt; but at the pleaſures of this life,Pſa. 137.1. by the waters of Babylon ſit downe and weepe, or at leaſt take heed, that thou doe not taſte thereof. What haſt thou to doe in the way of Aegypt, to drinke the waters of Sihor? Ier. 2.18. Or what haſt thou to doe in the way of Aſſyria, to drinke the waters of the River? Behold that which is of the Land of Promiſe, that which overfloweth his bankes in the time of Harveſt; we have fountaines of life, wee have floods of joy,Eſay. 8.6. wee haue the waters of Siloh, that runne ſoftly; as a deepe riuer though they make not ſo much noyſe: they are farre beneath, they are farre aboue the obſtreperous joyes of the wicked. And therefore drinke of theſe waters above the heavens; they are never deficient, they are neyther faſtidious nor unpleaſant. Drinke (as it is in the Song of Songs,) yea drinke abundantly,Cant. 5.1. O my beloved. Reioyce alwayes in the Lord, and againe, I ſay, Reioyce.

In the ſecond place with this double exhortation, wee are to take away the other extreame ſorrow, it is a ſore evill, it is the ſupreame ſickneſſe of the ſoule, not onely in reſpect of paſſion but of action. It affronts both the eſtate of grace and glory. Of that which concernes us, Grace; It is the effect of a Comforter, it is ſpread abroad in our hearts by the Holy Ghoſt which is given unto us; and therefore it requireth alacrity and cheerefulneſſe, joy, and gladneſſe; ſpirit and life in all our ſacrifices, in the whole ſervice of GOD. If you offer the Lame and the Sicke is it not evill? Malac. 1.8. ſayth the Prophet Malachy. Our oblations are odious, if in our prayers and praiſe, if in our ſupplication and giving of thanks, we be over-whelmed with heavineſſe, and ſwallowed up with ſorrow. The living (ſaith the Sonne of Syrach) the living and ſound in heart ſhal praiſe the Lord. Eccleſiaſticus, 17.28. Cum, ſit Lilium inter lilia commoratur, & cum ſit candor delectatur candidis. Bern. in Cant. Serm. 71. My beloved is white and ruddy, and as hee is ſo he loves to be among the Lillies. Hee rejoyceth to be with them that rejoyce. The troubled ſpirit 〈◊〉 confeſſe the broken and the contrite, it is a ſacrifice to God; and ſo (without doubt) ſo is the merry and joyfull.

In the 8. of Nehemiah you may ſee;Neh. 8.9. That the ſanctity of Ioy, it is not inferiour (to ſay no more) it is not inferiour unto that of ſorrow. This day (ſay the Levites that taught the people) This day is holy vnto the Lord your GOD, mourne not, nor weepe. Do but obſerve the words and you ſhall perceive not only an imparity betweene the affections, but a kinde of difference betweene ſanctification and ſorrow; betweene Holineſſe and griefe of mind; which for the moſt part interrupts and hinders all divine and heavenly exerciſe. So that, though it be the curſe of the heart, though it breaketh the ſtrength, though it dryeth up the bones, it is nothing ſo prejudiciall to the body, as it is unto the health of the Soule, in that which is her ſpirit and life, Preaching and Prayer.

For the firſt. Gregogius propter triſtitiam Intermi ſit Ezechielis Expoſitionem; ſaith Aquinas. Aquinas. That bleſſed Byſhop, a Maſter, a nurſing father in Iſrael, by reaſon of overmuch ſorrow, hee deſiſted from opening the book that is ſealed from the Interpretation of EZECHIEL the Prophet.

Now for the diſciple and hearer. If affliction and ſorrow be extreame, it ſo oppreſſeth the heart, it ſtraightens it ſo, that a Barnabas, that hee that knoweth how to adminiſter a word of comfort in his ſeaſon, the Sonne of conſolation himſelfe is not able to open it. Though MOSES and AARON bee fitted and prepared of the Lord, though they bring unto Iſrael glad tydings of great joy, yet they wil not hearken unto them, and the reaſon it is giuen for anguiſh of ſpirit and cruell bondage.Exod. 6.9.

Now for Prayer. Muſcae morientes corrumpunt vnguentum; Eccleſ. 10. ſayth the wiſe King. Dead Flies cauſe the oyntment of the Apothecary to ſend forth a ſtinking ſauour; So doth bitterneſſe and vexation of ſpirit, ſo doth anxiety and ſorow, it pollutes, it corrupts that which is as oyntment powred out. That which for the moſt part is a ſacrifice of a ſweet ſmelling ſavour, ſupplication and prayer. Yee have not yet halfe the Evill or the Sinne of ſorow. Semper malitiatur & contriſtat Spiritum ſanctum; Athan apud Bern. de mo • d • bene vovendi. Serm. 11. ſayth Auncient ATHANASIVS. It is the poyſon of Dragons and the cruell venome of Aſpes; it is full of envie and malice; it grieves the Holy-Ghoſt by which we are ſealed to the purchaſed poſſeſſion. And not onely ſo; but it takes off, or at leaſt it defaces the Seale of the ſpirit.Aug. apud Aquin. in Gen. 12. IACOB (ſayth Saint AVGVSTINE vpon Geneſis) Hoc timuiſſe videtur, ne triſtitia ſic perturbaretur, vt non ad regnum beatorum iret, ſed ad inferos peccatorum. Hee that was an heyre of the promiſe, the royall ſeed of the father of the faithfull, by reaſon of our much heavineſſe drew nigh unto hell: hee was affraid hee ſhould not goe unto the place of bliſſe, not unto ABRAHAMS boſome but unto the Region of death, unto the Land of darkneſſe. The ground of this opinion I cannot conceiue, how be it it is certaine there is a diffidence and diſtruſt, there is feare and trembling, horrour, and euen almoſt deſpaire in the ſorrow, not onely for croſſes and afflictions, but for tranſgreſſion and Sinne. In the ſorowes of the Saints, what aduantage Sathan hath taken by the griefe which cauſeth Repentance not to bee repented of, by the hearty contrition for ſinnes committed againſt GOD, the neere approaching of ſo many afflicted ſoules unto death, whom the conſcience of Sinne (ſayth that venerable Hooker) hath brought unto the very brinke of extreame diſpaire,Hooker, Serus doth but too abundantly expreſſe: deepe, diſconſolate, and ſomething diffident is the ſorow of ſuch as mourne in Syon, they ſayle lower than the Grave by the gates of hell. They ſayle unto Heaven; heare I pray you their inundation, their Sea of anxiety and ſorow. Hee hath given vs waters of gall to drinke, Ierem. 8.14. becauſe wee have ſinned againſt him. Ier. 8.14. So the Prophet DAVID, though hee were of a ſanguine complexion, and by conſequence naturally cheerfull, though hee were acquainted with the inſtrument of muſick, yet ſee how his Harpe is turned into mourning, and his Organ into the voyce of them that weepe. There is no health in my fleſh, becauſe of thy diſpleaſure, Pſal. 38.3. neyther is there any reſt in my bones, becauſe of my ſinne: Pſal. 38.3. And againe: The ſorrowes of death compaſſed mee, and the overflowing of vngodlineſſe made me afraid. Pſa. 18.3.4 The paines of death came about me, and the ſnares of Hell overtooke mee. Theſe and the like are the voyce of the mourning Turtles, the Lamentations and Threnes even of the Saints themſelves, unto whom (not as if I did diſſwade from repentance, let them weepe ſtill, and ſtill deſire to weepe) but let their teares be as the rayne in the Sun-ſhine, comfortable and hopefull. We are to inculcate conſolation,Dr. Hall. to preach the good and acceptable yeare of the Lord; to make them heare of joy and gladneſſe, that the bones that were broken might flouriſh; give ſtrong drinke, the double exhortation in my Text, give ſtrong drinke unto him that is ready to periſh,Prov. 31.6. and wine to thoſe that are of heavie hearts. If the Apoſtle wrote to the Corinthians, 2. Cor. 2.7. concerning him that was guilty of a ſinne that was not ſo much as named amongſt the Gentiles themſelves, to comfort him; leaſt peradventure ſuch an one bee ſwallowed up with overmuch ſorow: how ſhould we powre out our ſoules? How ſhould we heape our conſolation on thoſe; that come ſhort of his ſinne, and yet in ſorrow doe exceed? Comfort yee, Eſay. 4.1.2. comfort yee my people, ſaith your God; ſpeake yee comfortably to Hieruſalem, and cry vnto her, that her warfare is accompliſhed, and that her ſinne is pardoned.

See, there is remiſſion, there is forgiveneſſe for Man; and there is mercy with God, it is over all his works, ſo and much more over ours. We cannot offend ſo much as he is able to forgive. Neyther may wee imagine that our ſorrow is ſufficient for ſinne, were our head a fountaine of water; were our breach as the Sea, did our eyes guſh out with teares; ſhould wee weepe as much as the cloudes from the beginning of the world untill this very day; it were too little to make our agreement with God; too little to waſh away the leaſt of our ſinnes. Wee have beene with child (ſayth the Prophet Eſay) ſuch is the griefe,Eſay, 26.18. the anguiſh of the ſoule, as the travell, as the labour of a woman. Will you ſee the Sonne of our ſorowes? But in reſpect of imputation it is nothing. Parturivimus ventum; Wee have as it were brought forth winde; we have not wrought any deliverance upon earth. Yet heare our conſolation, heare that which will make our wilderneſſe like Eden, Eſa. 51.3. and our deſert like the garden of the Lord. There is one that hath wrought it for us, Vir dolorum, that is his deſcription in the Prophet.Eſa. 53.3. Hee is a man of ſorowes, and acquainted with griefe farre beyond that of affliction or Repentance; Behold and ſee, if there bee any ſorrow like vnto my ſorow, Lam. 1.12. which is done vnto me. All that we ſuffer, all that wee deplore, it is but a drop to the Sea in reſpect of the Paſſion of our Saviour. The reaſon:Aug. de temp Serm. 117. Suſcepit triſtitiam noſtram, vt largiretur laetitiam ſuā: ſaith St. Auguſtine. Surely hee hath borne our griefe, hee hath taken our ſorowes upon him, that he might communicate and impart his joy unto us. Now if one ſhould coëquall the other, if our gladnes ſhould be correſpō dent to his griefe; how pregnāt, how unſpeakable ſhould be the joy of the Saints? With him you know there is mercy and plentifull redemption. Oh let our rejoycing be as full, let our exultation be anſwerable unto it. The ranſommed of the Lord ſhall returne and come to Syon with Songs and everlaſting joy upon their heads They ſhall obtaine joy and gladneſſe,Eſa. 35.10, and ſorrow, and ſighing, ſhall flee away. It is the caſe of the contrite ones, the eſtate of thoſe that are reconciled unto him, whoſe workes are righteouſneſſe and peace; quietneſſe and aſſurance for ever.Eſa. 51, 22, 23. Behold, I have taken out of thine hand the cup of trembling, even the dregs of the Cup of my fury, thou ſhalt no more drinke it againe, but I will put it into the hand of them that afflict thee. They are the wordes of him that hath ſealed us to ſalvation. That ſpeakes peace unto the ſoules of his Saints. Wherefore lift up the hands that hang downe, and ſtrengthen yee the feeble knees. Faint not in the ſpirit of your mindes. Love your owne ſoules, and comfort your hearts. Rejoyce in hope, your names they are written in Heaven. And Rejoyce in tribulation, in the fiery tryall, in temptation and aſſaults of Sathan; as being aſſured, that you are throughly fenced againſt them. We have a ſtrong citie, Salvation hath GOD appointed for walls and bulwarkes, Eſay, 26.1. Wee will therefore Rejoyce in our ſalvation,Pſal. 20.5. and triumph in the name of our GOD. To whom with the Father, and the Holy-Ghoſt, three perſons and one GOD, bee aſcribed all Power, Praiſe, Majeſty, Might, and Dominion, both this day, and for evermore. AMEN, AMEN.

THE THIRD SERMON.

THe River of the Lord is full of water. Pſalm. 65.11. Finally my brethren, Reioyce in the LORD. To write the ſame thinges, to mee indeed is not grievous, but to you it is ſafe. Phil. 3.1. The Lord ſhall comfort Syon, hee ſhall comfort all her wast places, and make her wilderneſſe like Eden, and her deſert like the garden of the Lord. Ioy and gladneſſe ſhall bee found therein, Thankeſgiving and the voyce of melodie. Eſa. 51.3. Levium metallorum fructus in ſummo Eſt, illa Opulentiſſima Sunt, quorum in Alto lateT vena, aſſiduè plenius reſponſura fodienti. Seneca Epiſt.

PHIL. 4.4.

Againe, I ſay; Reioyce.

IN that day the Lord called vnto weeping and to mourning, Eſa. 22.12, 13. to baldneſſe and girding with Sackcloath, and behold Ioy and gladneſſe; ſayth the Prophet Eſay. There is a generation as yet, that when iminent judgement calls upon Repentance for ſorow and contrition, they mocke at feare, and are not afraid; they ſing a Requiem to their ſoules; they ſolace themſelves with the pleaſures 〈2 pages missing〉 evill day farre from them, that ſay Peace, peace, untill their deſtruction commeth; that ſpend their dayes in mirth, and in a moment they goe downe into hell. To ſing this Song of Syon, to ingeminate joy unto theſe, what were it elſe but to adde unto drunkenneſſe thirſt? What were it elſe, but to ſow pillowes under the armes of ſecurity. Strange is the method of joy;Pſal. 51.8. the bones muſt be broken before they can flouriſh. They muſt firſt mourne, and if ſo, bleſſed are they. Bleſſed are they that mourne, Math. 5.4. for they ſhall bee comforted. Who is hee that maketh mee glad, 2 Cor. 2.2. ſayth St. PAVL, but he that was made ſorie by mee? His exhortation without doubt, it was onely unto thoſe, whom hee had made for to meditate terrour; onely to thoſe whom hee had ſmitten with remorſe of Conſcience.Eſa. 66.2. Vnto this man will I looke (ſayth the Lord) even vnto him that is poore, and of a contrite heart, and that trembleth at my Word. Eſa. 66.2. See the moſt gracious aſpect, the light of the countenance that is a thouſand times more cleere than the Sunne, it ſhineth full upon thoſe that ſit in darkneſſe, that have the ſentence of death in themſelves. I dwell (ſayth the Lord) in the high and holy place; Eſay, 57.15 (and yet hee humbleth himſelfe vnto thoſe that lye among the pots, that are ſmitten into the place of Dragons) with him alſo that is of a contrite and humble ſpirit, to receive the ſpirit of the humble, and to revive the heart of the contrite ones. Vnto this purpoſe hee ſpeakes once, yea twice, but man perceiveth it not. When the Sunne is at height (in the middeſt of conſolation) loe darkneſſe and ſorrow;Eſay, 5.30. Eſa. 19.5. And the light (as the Prophet ſpeaketh) is darkened in the heavens thereof. So that once more, a third time (O if yet the ſoule of him that refuſeth comfort would heare.) But the waters they fayle from the Sea, and the Rivers are waſted and dryed up; all that hath beene ſpoken it is too little to the afflicted Soule. So a third time am I to preſſe you with the Exhortation of Ioy. Reioyce alwayes in the Lord, and Againe I ſay, Reioyce.

The Parts the laſt day were theſe. FIrſt, an Ingemination of an Exhortation: Againe. Secondly, the party exhorting, expreſſed; or at leaſt implyed in the verbe 〈 in non-Latin alphabet 〉 , I ſay. Thirdly, the Point or affection exhorted: Reioyce.

Of the former of theſe have I ſpoken plentifully already out of this place, it was the ſubject of my whole diſcourſe; and yet ſo true is that of St. Hierom, Hierom. Singula verba plena ſunt ſenſibus. Much more might be ſpoken of it, howbeit I intend not to build a new, but to worke on the line that I layd the laſt day in the later part of the Sermon.

Rod. Agric. lib. 3. Dial. cap. 3. Againe. Contrariorū affectus diſcutimus contrarijs affectibus; you remember they are the wordes of Rodulphus Agricola. As in the diſeaſes of the body, ſo in the affections of the minde, the cure for the moſt part it is wrought by the contrary. So that with this double Exhortation, we are to take away a twofold evill. Firſt, the joy that is enmity with this in my text, The joy of the world; The ſport unto him that is deſtitute of wiſdome, The cracking of thornes; The mirth or indeed the madneſſe of fooles. And on the other ſide, The ſore evill under the Sunne; The ſupreame ſickneſſe of the ſoule, Sorow; which, as it is the rottenneſſe of the bones, as it breaketh the ſtrength, as it dryeth the marrow, as it drinketh up the ſpirit; ſo it taketh poſſeſſion of all in the whole, and all in every part. So that, as the Phyſitian of the body, ſo wee of the ſoule are moſt troubled about the cure thereof; for beſides the inherency, beſides the deepneſſe of the diſeaſe, there is an inaptitude, more there is an Antipathy, an oppoſition of health in the patient.Conſol ad Mar. cap. 5. Partem mali putant audire ſolatia, ſayth the Stoicke of ſuch as are overwhelmed with anguiſh. Doe but adminiſter comfort unto them, and you make the breach the greater; do but ſpeake of joy, & though you ſeeke to aſſwadge, yet in their opinion you doe but increaſe their griefe. As hee that taketh away a garment in cold weather, and as vineger vpon niter; Prov. 25.20 ſo is hee that ſingeth ſongs vnto an heavie heart. Proverbs, 25.20. See how uncomfortable (That word not enough) how refractory, how contumacious is the griefe of an afflicted Soule. They ſay of ſorrow that it is an oppreſſion, a ſtraightning, a conſtriction of the heart; ſo indeed and it ſhould ſeeme ſo of the ſenſes alſo. Hence I ſuppoſe that in reſpect of the ſullenneſs, or indeed the ſtupidity of ſorrow is that figure Proſopopeia, of ſpeaking to things inanimate, ſuch as have neyther eyes nor ſee not, neyther eares nor heare not, neyther paſſeth their breath through their noſtrils, ſo obvious and common in the word of the Lord. Sing O yee heavens, Eſay, 44.23 for the Lord hath done it; ſhowt yee lower parts of the earth; breake forth into ſinging O yee mountaines; Eſa. 49.13. O Forrest and every tree therein; for the Lord hath redeemed, and glorified himſelfe in Iſrael. Eſa. 44.23. So in the 49. Chapter, and 13. verſe. In exprobation of their diffidence and feare; becauſe of their ſorrow and diſtruſt hee turnes aſide to his creatures, he ſpeakes unto thinges without ſenſe, as if they would ſooner heare than the diſtreſſed Soule. Sing, O heaven, and bee ioyfull O earth, and breake forth into ſinging O yee mountaines; for God hath comforted his people, and will have mercy vpon the afflicted. But Syon ſayd; The Lord hath forſaken me, and the Lord hath forgotten mee. It is the true dialect of the Male-content, of the diſconſolate Chriſtian, that hee is not in the ſtate of Grace, that the deliverer is farre from him, that the Lord hath caſt him out of his ſight, that hee is deſtitute, forlorne, and forſaken: and ſo long; though you have the tongue of the Eloquent, though your lippes drop like an hony-combe, though your mouth flow with the precious balme of Gilead, all your conſolations they are but as delicates powred upon a mouth that is ſhut up. They are but as meſſes of meate upon a Grave, Eccluſ. 30.18. as the Sonne of Syrach ſpeaketh.

You have now the nature of Sorow, a full expreſſion of the anguiſh of the Spirit, it is deafe and ſtupid, it is both obſtinate and ſtubborne, and yet wee may not deſpaire of the cure thereof, nor ſinne againſt God in ceaſing to adminiſter medicine for to heale their ſickneſſe. What if the Earth bee of yron, ſhall the Heavens bee braſſe? God forbid. Let them rather melt with compaſſion, let them rather diſſolue into ſhowers, let them water the hilles from aboue, let them make ſoft the cloudes thereof with the drops of the former & the later raine. Gutta cavat lapidem. So without doubt the aſſiduity of conſolation, the continuall dropping of comfort, it cannot but peirce through ſorow, it cannot but enter into the moſt obſtructedſt heart. And therefore as the raine cōmeth downe, & the ſnow frō heaven, and turneth not thither, but watereth the earth, and maketh it to bring forth and bud,Eſa. 55.10. 〈2 pages missing〉 Ne que enim bonis mediocribus gaudent, Latinus Pacatus inter Plinij opera. qui exultandi modum non habent. They are no meane thinges (the object in Grace it alwayes exceeds the affection) they are no meane thinges that can cauſe an indificient, a bound leſſe and unlimitted Ioy. All gold (as the ſuppoſed Salomon of wiſedome) it is as a little ſand, and ſilver well may bee accompted even as clay before them. They are the firſt fruits of the Spirit; they are peace, tranquility of minde; they are the teſtimony of a good Conſcience, they are quietneſſe and aſſurance for ever. Auguſt. in Pſal. 57. Et qui in viâ ſic paſcit; quomodò in patria ſaginabit? Sayth St. Auguſtine. Hee that feeds us in Aegypt; hee that in the wilderneſſe, in a dry and barren land where no water is, gives us drinke out of a Rocke. O what will he do when we come unto Canaan, when wee ſhall taſt of his cup & drinke of the wine that hee hath mingled. Then ſhal our joy be full preſt, & running over; it is ſo already, it ſhall then be more, more than the repetition, more than the amplification can expreſſe. Our hearts ſhall bee inlarged as the Sea; our ſoules ſhall be ſatisfied with the plenteouſneſſe of his houſe; and hee ſhall give us drink out of his pleaſures as out of a river.Chriſ. Aur. Cat. Maiora erunt premia quam deſideria Sanctorum. The ſatiety of Saints ſhall be more than their hunger, their happineſſe ſhall out-reach their deſires. Thus much of the Repetition. Againe.

I proceed to the perſon exhorting expreſſed, or at leaſt implyed in the Verbe, I ſay; Dilectus meus locutus eſt. It is the voyce of my beloved, Cant. 2.8. the voyce of GOD and not of man, of him that ſpeakes by the mouth of the Prophets, and Apoſtles, who are all but the pen of that ready writer. What they have received from him, they deliver unto us; and they that are anoynted with the Spirit, they know who it is that ſpeaketh, his ſheepe they heare his voice; If any man thinke himſelfe to bee a Prophet or Spirituall, 1 Cor. 14.37 let him acknowledge that the thinges that I write vnto you, they are the commandements of the Lord. 1. Corinth. 14.37. See, the wordes of the Apoſtle they are the Oracles of GOD; and if ſo, as ſo without doubt, heare another ingemination, The repetition and more, the double exhortation, it ſpeakes not with ſo much power as the perſon. I. For the Sonnes of men wee know what they are,Iob. 13.4. Phyſitians of no value, ſayth that upright and Iuſt man.Iob. 16.2. Miſerable comforters are they all. I looked on my right hand, (ſayth the Prophet DAVID) and there was no man that would know mee. Pſa. 142.4, 5 I had no place for to flye vnto, no man cared for my Soule. So in the 69. Pſalme, 21. verſe. I looked for ſome to have pitie vpon mee, but there was no man, neither found I any to comfort mee.

Now for our ſelves: though wee are all right deare in our owne eyes; though benevolous and well affected to felicity and joy. Yet there is no man that quickeneth his owne ſoule; all conſolation it is from without. If I ſaid I will forget my complaint (ſayth IOB,Iob, 9.27, 28.) I will leaue off my heavineſſe and comfort my ſelfe, I am afraid of all my ſorowes. So the Prophet IEREMY: When I would comfort my ſelfe againſt ſorrow, my heart is faint within me. Ierem. 8.18.Ier. 8 18. The true nature of griefe, it is ſo with all thoſe that are in anguiſh, of ſpirit; as they that are fallen they need another mans hand for to lift them up. O how happie then are wee that are raiſed from the gates of death, that are comforted on euery ſide, not of others, not of our ſelves, but by the God of all conſolation and peace. I ſay: there is power and ſpirit, there is authority, there is life and emphaſis in the word; and hee that ſpeakes it with a double expreſſion, will haue it deepely to be obſerved of vs. I, even I am hee that comforteth thee, who art thou that thou ſhouldeſt bee afraid? Eſay, 51.12.Eſa. 51.12. Afraid of man, ſayth the Prophet. I may adde principalities and powers, ſuch as neyther ſlumber nor ſleepe. The girdle of their loynes is not looſed, nor the latchet of their ſhooes broken. Their wheeles are like a whirlewinde, and their charriots as ſwift as the winges of an Eagle. Who art thou, that thou ſhouldſt bee afrayd of all the armies of hell? Are the conſolations of God ſmall with thee, ſaid Eliphaz vnto Iob. Chap. 15. v. 11.Iob, 15.11. Were our eſtate as his, were our griefe throughly weighed, and layd in the ballances together; yet behold a farre more excellent, a farre more immenſe and ponderous weight of Ioy. Hee that comforteth thoſe that are caſt downe, hee thinkes towards vs thoughts of peace, and with all earneſtneſſe he expreſſeth the ſame. Heare the word of the Lord yee that tremble at his word, Feare thou not, for I am with thee; bee not diſmaid, for I am thy God, I will ſtrengthen, I will helpe thee, yea I will vphold thee with the right hand of my righteouſneſſe. Eſay, 41.10.Eſa. 41.10.

See, how full, how copious is the conſolation of the Lord? But not a world of wordes, not the tongue of men and Angels can expreſſe it ſo much as the perſon, as this one thing, that tis his.Prov. 27.9. Oyntment and perfume they reioyce the heart, ſayth Salomon: ſo doth the ſweetneſſe of a mans friend; how much more the conſolation of Heaven? The ſweetneſſe of the Lord himſelfe: Anima lique ſacta eſt, Cant. 5.6. My ſoule melted when my beloued ſpake. Cant. 2.14. His voyce it is ſweet and his countenance lovely. The friend of the Bridegroome which ſtandeth and heareth him reioyceth greatly becauſe of the bridegroomes voyce.Ioh. 3.29. So at all times, but eſpecially when his voyce of joy,Pſal. 137.4. which with us upon earth is as a Song of Syon in a ſtrange Land, in the world you ſhall have affliction, while by the waters of Babylon, untill the Lord turne againe the captivity of his people. It is the Antheme of the Enemy, for the moſt part wee heare of nothing but trouble and diſtreſſe. But bee it, as the Sonne of Syrach ſpeaketh,Eccluſ. 40.20. that Wine and muſicke reioyce the heart; Eſa. 9.3. or as the Prophet Eſay. That there bee a Ioy in harvest, or of thoſe that divide the ſpoile. All theſe, if the comforter that ſhould relieve our Soule bee farre from us, all theſe they are nothing at all. Domino privante ſuo gaudio, Cyril. Alexandrinus. quodnam poteſt eſſe gaudium? (ſaith St. Cyril,) If the Lord deprive us of the joy that is his, alas what is our joy? What but ſorow? But anguiſh and bitterneſſe of ſpirit? And on the other ſide: If hee that comforteth the waſt places of Hieruſalem; If hee that ſatiates the weary Soule make vs for to heare of Ioy and gladneſſe: when hee giveth quietneſſe, who then can make trouble: Iob, 34.29.Iob. 34.29. Though the earth bee moved, and though the hilles be carried into the middeſt of the Sea,Pſal. 46.2, 3, 4. though the waters thereof rage and ſwell, though the mountains ſhake at the tempeſt of the ſame. The riuers of the floud, the conſolations of heauen ſhall make glad the cittie of God. I am hee that comforteth thee, who art thou that thou ſhouldſt be afraid? I ſay Reioyce. So ſomtimes within by the ſame ſpirit that maketh interceſſion for vs with ſighs that cannot be uttered, he comforteth us in all our griefes, hee makes us glad with the joy of his countenāce; he propheſieth good things and ſpeaketh peace to our Soules. So that wee may not ſay now as the Children of Iſraell unto MOSES. Speake thou with vs and wee will heare, but let not the Lord ſpeake vnto vs, Exod. 20.19 leaſt wee dye. Nay rather let the Lord (his voyce it is not of Law but of Goſpell, it is of Ioy not of feare.) Let the Lord, as a man with his friend, ſpeake vnto vs, face to face. Or, which is the ſame, let his ſpirit talke and communicate with our ſpirit, that our joy might be full. Behold hee doth this, and more alſo: he ſpeakes not only within, but his voyce it ſoundeth in our eares from without; from his word; from the miniſters of the manifold graces of God; from the diſpoſers of the unſearchable riches of the Goſpell.

Firſt, for his Word; It is almoſt as his voyce. (As in the viſion of ELIAH,1. King. 19.12. There was a ſoft and ſtill voyce, and the Lord (as the Text doth imply) was in it.) So in the word of God, eſpecially of Peace, GOD in effect is that Word: and therefore it ſpeaketh with Spirit and power, it is mighty and lively in operation, it puts more gladneſſe into our hearts, than their wine and oyle, than all that the Earth can yeeld. Thy wordes were found and I did eate them. And, thy word was vnto mee the Ioy and reioycing of mine heart, Ierem. 15.16.Ier. 15 16. You have ſeene how in the water, face anſweres face, ſo doth the effect reſemble the word of the Lord. Double the Exhortation of Ioy, and ſo the Eccho vnto it double. In Gods word, Pſal. 56.10. will I reioyce; In the Lords word will I comfort me, ſaith the ſweet Singer of Iſrael. Who for all his Inſtruments of muſicke, had not his delight, had not his joy beene in the Law of the Lord, had not his Statutes beene his Songs in the houſe of his pilgrimage, he had utterly fainted; in his owne phraſe, hee had periſhed in his trouble. Heavineſſe in the heart of man maketh it ſtoope, Prov. 12.25 but a good word maketh it glad, ſayth that wiſe King. So that from the lips of a friend, ſo and much more; if from the father of raine, if from him that hath begotten the drops of dew;Iob, 38.24. and therefore in the multitude of the ſorrowes that he had in his heart, in his anxiety and diſtreſſe hee flies not to his Lute and Harpe (the Pipe and the Pſaltery make ſweet muſicke;Eccleſ. 40.21. but a pleaſant tongue is beyond them both) he flyes not (I ſay) vnto theſe, but vnto that, which is beyond the choyce in the booke of the Preacher of men-ſingers and women-ſingers, beyond muſicall Inſtruments, and that of all ſorts, the word of the Lord.Pſal. 119. part 4. v. 4. My ſoule melteth away for very heavineſſe. O comfort thou mee according to thy word. And againe in a branch of the ſame Pſalme, O thinke vpon thy ſeruant as concerning thy word, Par. 7.1, 2. v where in thou haſt cauſed mee to put my truſt. The ſame is my comfort in my trouble, for thy word hath quickeneed mee.

So there is a vivification, there is a reſurrection, there is as it were a rayſing from the dead in the faith of the truth, in the affiance of all thoſe promiſes that are Yea and Amen. The words that hee ſpake they were ſpirit and life. And therefore as Peter ſayd ſometimes; Whither or to whom ſhall wee goe, Ioh. 6.68. thou haſt the wordes of Eternall life. In the day of diſtreſſe, in the evill houre, when wee are deſtitute, afflicted, and tormented; where ſhould wee ſolace our ſelues, where may wee finde any eaſe, but in the word of mercy and truth, but in the word of the Lord? Sen. Epiſt. 99, 172 Infantium fletum infuſo lacte compeſcimus, ſayth Seneca. And our obſeruation the ſame: wee ſtill the cry, we take away the teares of our little ones, with the boſome, with the breſt of the Mother. So (grace in this it imitates Nature) in the anguiſh of the Soule, in the bitterneſſe of Spirit, to ſilence our ſorrowes, to quiet diſcontent, wee have no other meanes, but the ſincere milke of the Word. Mater Eccleſia, Aug. Tract. 3 in Epiſt. Iohannis. Sub Initio. & vbera eius duo teſtamenta divinarum Scripturarum, ſayth St. Auguſtine. The Church is our Mother, her breaſts are the two Teſtaments of the Scriptures, whence ſhee giveth her children ſucke. In effect, wee have the ſame ſimilitude in the Prophet Eſay. Eſa. 66.13. As one whom his Mother comforteth, ſo will I comfort you. Heare this, yee that mourne in Syon. Come hither all yee that are weary and heavie laden. In the evill day, in the heat of affliction, in what eſtate ſoever you are; Loe, a hiding place from the winde,Eſay, 32.2. a covert from a 〈1 page duplicate〉〈1 page duplicate〉 tempeſt, a ſhadow of a rocke in a weary Land. Wee haue Moſes and the Prophets, more wee haue Evangeliſts and the Apoſtles, we haue a Mother that we may ſucke and be ſatisfied with the breaſts of her conſolation,Eſay, 66.11. as the Prophet ſpeaketh.

Now for the nurſing Fathers: they are the Paſtors of the Church, they are the Embaſſadors of heauen, they are the Preachers of the Goſpell, by whom the God of all conſolation adminiſters comfort, and ſpeakes peace vnto the wounded in ſpirit.Zach. 4.12. They are as the olive branches in the Prophet Zacharie, which our of the golden pipes empty the golden oyle out of themſelues. They are as the Clouds.Eccleſ. 11.3 Eccleſiaſtes, 11. full of raine, that water the earth. They are as the Mountaines in Ioel, that drop new wine,Ioel, 3.18. and as the hilles, that flow with milke. In a word;Eſa. 61.1. the Comforter him ſelfe, the Spirit of the Lord is upon them,Eſa. 50.4. hee hath anoynted them that may know how to ſpeake a word in his ſeaſon vnto him that is weary;Eſay, 61.2. to preach good tydings to the meeke,Eccl. 17.24. to comfort thoſe that faile in patience, to repayre the breach, to ſtrengthen with the mouth; and as that vpright & juſt man ſpeaketh,Iob, 16.5. with the moving of the lips to aſſwage greife. To cauſe the widowes heart, or that wch is far more afflicted,Iob, 29 13. to cauſe the contrite and broken to ſing, to raiſe vp the ſoule, to giue life,Eccleſ. 34.17. health, and bleſſing. All theſe thinges worketh one and the ſelfe ſame ſpirit; by that which hee hath ſhed forth among us, by the words that hee hath put into the mouth of his Sonnes of conſolation, of the helpers of your joy, ſo are they ſtiled by Saint Paul, 2. Cor. 1.24 although in your opinion not ſo; but ſupercilious and auſtere, the very death of your feaſts, and the interrupters of your mirth. For this cauſe, as if they were made to reprove your thoughts,Wiſd. 2.14, 15. as if they were grievous unto you to behold, as if their lives were of another faſhion; when you would forget your ſorrowes, when you would bee excuſed of the upbraidings of your Conſcience, when you would ſhake off the terrours of the Soule, you ſeeke the ſociety of vaine men; you joyne your ſelves (as if Sathan could caſt out Sathan) unto thoſe that can preach of Wine and ſtrong drinke, they ſhall be even the Prophets of this people; unto thoſe that laugh their ſinnes out of countenance, and deride the ſorrowes and Repentance of the righteous. But alas (beloved) what mirth, but ſhall bee turned into ſorrow, what mirth, but that which is the bread of mourners, all that eate thereof ſhall bee poluted,Hoſ. 9.4. can this laughter of Fooles adminiſter unto you? Would you exile diſcontent? Doe yee ſeeke after joy?Eccluſ. 9.16 Let the Iuſt man (as the Son of Syrach ſpeaketh) let the iuſt man eate and drinke with you. 2 Cor. 12.14 Or at leaſt (for I will not (ſayth St. Paul) bee burthenſome vnto you,) doe you ſo with him. Eate of his bread and drinke of the wine that he hath mingled.Prov. 11.5. His lippes (O how ſweet is his breath) they abound with conſolation and joy; and therefore how can you but affect his communication and ſociety?2 Sam. 18.27. Hee is a good man (as DAVID ſayd of AHAMAAZ) hee is a good man and commeth with good tydings. He is a medicine of life (as the Sonne of Syrach ſpeaketh of a faithfull friend) and they that feare the Lord ſhall finde him.Eccleſ. 6.16 Slight him as much as you may,Iob, • 9.25. hee is as a King in an Army, ſaith IOB; As one that comforteth the mourners, hee ſtrengthens the weake hands, hee confirmes the feeble knees;Eſa. 35.3, 4. hee ſayth to them that be of a fearefull heart,Eſa. 21.14. be ſtrong, feare not; he brings wine to the thirſty, and prevents thoſe that faint for bread.

Theſe (beloved) ſuch are they whoſe wayes are grievous unto you; the Preachers of peace, the miniſters of the Spirit. And how is it then, will ſome man ſay? Nay, it is the demaund of the Lord himſelfe: How is it that the health of the Daughter of my people is not recovered? Ier. 8.22. Iob, 24.12. Behold the teares of the oppreſſed, and they have no Comforter; men groane out of the Citie, and the ſoule of the wounded cryeth out; There is Lamentation and mourning, there are ſighs even to the breaking of the loynes; There are threnes of the poore in ſpirit; and yet, as if they may not bee comforted, as if their wounds were incurable, there is none to binde them up.Ier. 30.13. Eſa. 1.6. They have no healing medicines, as the Prophet ſpeaketh, for ſuch as ſhould bee Phyſitians in Iſrael, they are as St. Cyprian ſaith of Novatian; they are like the Levite or the Prieſt in the Goſpell, that are ſo farre from powring Oyle into the wounds of the poore Samaritane,Cyprian ad Novationum Haereticum Epiſt. Vt Ingenioſâ & novâ potiùs crudelitate occiderent. They ſpeake the piercings of ſwords; their teeth are ſpeares and arrowes, and their lips of knives, nothing but Law and that louder than Synai, nothing but thundring, but a ſtorme and tempeſt is ſounded in the eares of the bruiſed Spirit, in the hearing of the wounded Soule.Plinij Epiſt. lib. 20. 〈 in non-Latin alphabet 〉 , as Pliny hath it of Pericles. Such ſonnes of Thunder as theſe. Solatium aeternae ſpei adimunt, arborem à radice ſubvertunt, Cyprian. navem ad ſcopulos ne perveniat illidunt. They take away all hope of ſalvation; They overturne the tree by the rootes; They daſh the ſhip leaſt it ſhould come to the haven where it ſhould bee, they daſh it againſt the rockes: If the Lord be angry, yea but a little, they helpe forward the affliction, they binde one evill to another, they perſecute him whom ſinne hath ſmitten, and they talke how they may vexe thoſe whom their owne Conſcience have wounded. So that in the labour of Repentance, in the travell of contrition, to multiply ſorowes there are they that are ready to ſtrangle the fruit of the Soule. I have heard a voyce, Ier. 4 31. as of a woman in travell, (ſayth the Lord) as of her that bringeth forth her firſt Child, ſaying; The voyce of the Daughter of Syon, Ier. 4 31. that bewayleth herſelfe, that ſpreadeth her hands, ſaying; Woe is mee becauſe of murderers. Ier. 4 3 • . There are ſuch as theſe even untill this very day; there are man-ſlayers of the Soule; there are bloudy Preachers, that if it were poſſible would murther Saints themſelves with the edge of their wordes, their tongues that are ſet on fire of hell; That ſpeake nothing but deſpaire, nothing but death and deſtruction. And what then, beloved? What ſhall we judge of theſe? Doe they bring tydings from a farre Countrey? Are they come out from God? No, they bring a viſion of their owne, and not of the mouth of the Lord, whoſe ſong it is of Mercy and Iudgment:Pſal. 101.1. Though of Iudgement, a Song; and for the moſt part his mercy rejoyceth againſt it.Iam. 2.13.

Heare, I pray you, how hee bemones his people?Ierem. 8.22. Is there no balme in Gilead? Is there no Phyſitian in Iſrael? And againe: theſe thinges are come vpon thee; Eſa. 51.19. deſolation, and deſtruction and the famine, & the ſword, by whom ſhall I comfort thee? How much more is hee ſolicitous about the conſolation of thoſe that are preſt aboue meaſure, that are cruſht with the weight of their ſinnes, that are affrighted with the horror of hell? With a feareful expectation not of theſe light and momentany, not of temporall but eternall judgments? To him that is afflicted pitty ſhould bee ſhewed from his friend, ſo ſayth Nature it ſelfe;Iob, 6.14. So Grace; So the Lord by the mouth of his ſeruant Iob. How much more is it his pleaſure in a caſe of conſcience, that the plaiſter ſhould couer the wound. That conſolation ſhould ſpread, and effectually anſweare the anguiſh of the Soule, the ſorrow of his Saincts. Hence the large, the exundant command to his Prophet,Eſa. 33.21. hence that place of broad waters and ſtreames, Comfort yee, Comfort yee my people, ſayth your God:Eſa. 40.1, 2. Speake ye comfortably to Hieruſalem. And againe, O Hieruſalem that bringeſt glad tydings lift vp thy voyce, Eſay, 40 9. lift it vp with ſtrength. Now (beloued) you haue the perſon exhorting. I ſay. Firſt, hee ſpeakes by himſelfe. Secondly, hee ſpeakes by his word. And thirdly, by thoſe that tread out the new wine, by thoſe that breathe (as it were) the Holy ghoſt vpō vs. So you Vſe, 1 ſee (to vſe the wordes of the Apoſtle) how on euery ſide hee confirmes his loue towards you. 2. Cor. 2.8. And how then (to make ſome vſe of the poynt) how ſhall we grieue that God, that comforteth vs in all our griefes? how ſhall wee doe deſpight vnto the Spirit that at all times, that in euery place adminiſters joy and conſolation vnto vs. Doe yee remember how inhumane was the Act of Haman in the 2. Sam. when David ſent to comfort him by the hand of his ſeruants. Hee returned hatred for his goodwill. 2 Sam. 10.4 Hee euill intreated the meſſengers. Hee ſhaued the halfe of their beards, and cut off their garments in the middle.

Beloved; as much as in vs lyes wee doe the ſame: The ſame, and more alſo. When with ſinnes of malice wee affront his goodneſſe. When wee oppoſe with preſumptuous wickedneſſe the comforts that hee adminiſters vnto vs, wee doe deſpight (that is the word) we doe deſpight vnto the ſpirit of Grace, and ſo to our ſelues wee ſinne againſt our owne Soules. So that inſtead of a comforter, for joy and gladneſſe what can wee expect, but a trembling heart, but fayling of eyes and ſorow of mind? What can we expect but the ſame which happened vnto Hanun, and more alſo.Sen. Epiſt. That the Lord (vt à nobis tractatur, ita nos tractat.) That the Lord ſet himſelfe in array againſt vs, that hee muſter vp his charriots and come foorth with all his armies that are created for vengeance. They rebelled (ſaith the Prophet of the houſe of Iſrael) they rebelled and vexed his Spirit. Heare what immediately followes: Therefore was hee turned to bee their enemy, and fought against them. Eſa. 63.10.Eſay, 63.10

Vſe, 2 The next uſe we are to make of the point, it is in our ſtraites, in our ſorrow and diſtreſſe to have recourſe unto the author, unto the Orator of our joy. When I am in heavineſſe I will thinke vpon God; Pſal. 77.4. (ſayth he that had as much as a Kingdome can yeeld for to comfort his ſoule) but all theſe things (it ſhould ſeeme) they were not enough to make him to forget his ſorrow. Are there among the vanities of the Gentiles that can cauſe raine; Ier. 14.22. (ſayth the Prophet Ieremy) or can the heathens giue ſhowers. So may I ſay of the pleaſures of Pharaohs Court, of the delights of the Sonnes of men; Are there any but are cloudes without water, any that can power out comfort, and drop the leaſt conſolation and joy? Behold and condole the deplored eſtate of the daughter of Syon. She wepeeth ſore (ſayth the Prophet) in the night, Lam. 1.2. and the teares are on her checkes. Among all her louers ſhee hath none to comfort her, all her friends haue dealt treacherouſly with her. They are become her enemies. It is the caſe of all ſuch as haue emptyed themſelues from veſſell to veſſel; that haue liued in pleaſure; That haue walked according to the deſires of the fleſh in the time of viſitation, in the day of affliction. So farre are their familiar friends, ſo farre are the ſinnes, the vnfruitful workes of vnrighteouſneſſe from wiping away teares, from ſpeaking of peace, from preaching joy and gladneſſe vnto them that they power out their gall vpon the ground, they breake them with breach vpon breach, they wound to the ſoule, and torment them with their owne abominations. Heare the conſolation of pleaſure, heare the comfort of Sinne. Walke in the light of the fire, & in the ſparkes that yee haue kindled. This ſhall you haue at my hands;Eſa. 50.11. you ſhall lye downe in your Sorowes. Now for the Creatures. Say that the ſoule turne vnto them, as IOB of his friends,Iob 16.2. miſerable comforters are they all, not able to affoord the leaſt conſolation unto it. Quocunque ſe convertit in rebus terrenis amaritudinem Invenit, Auguſt. in Pſal. 45. vndè dulceſcat non habet, niſi levet ſe ad Deum: ſayth St. AVGVSTINE on the Pſalmes. Which way ſoever it turneth it findeth nothing but vexation and bitterneſſe, it hath no joy in any thing under the Sunne, unleſſe it lift it ſelfe up to the Lord. Wherefore when thine heart is vexed within thee. When thou lookeſt for ſome to have pitie upon thee, and there is no man, no ſinne, no pleaſure, no Creature to comfort thee; Acquaint thy ſelfe with GOD; Iob, 22.27. as ELIPHAZ ſayd unto IOB, and ſo ſhall GOD come vnto thee. For the World it cryeth, Ego deficiam; I will leave you. The Fleſh, Ego inficiam, (ſaith Saint BERNARD,Bernard.) I will corrupt you. The Devill, Ego interficiam, I will deſtroy you; Let us heare now what the Lord will ſay to our Soule. Ego Reficiam. Come unto mee all yee that are weary and heavie laden, and I will refreſh you. Dico, Gaudete. Againe, I ſay, Reioyce.

Vſe, 3 I ſhould now ſpeake according to the nature thereof, with dilatation of the point or effection exhorted, but I am ſtraightned with time ſo, that I can but onely touch upon it. It was the beginning, it is the end of the verſe.Arth Eth. 7 Finis Architectus, ſaith the Philoſopher. It is that which ſets all our action on foot.Aquinas. The firſt in intention; and in effect, in operation. The firſt, in euery worke; and therefore it ſhould ſeeme it is the ſame with felicitie, it is the ſoule of that which wee affect with our ſoules. O how happy then are wee? How good and gracious is the Lord, that ſpurs nature with grace? That addes winges to the Doue? That ſo earneſtly incites vs vnto that, which we affect of our ſelues? The moſt ſupreame and ſoveraigne good, or at leaſt the affection which makes it ſo unto us,Neh. 8.10. It is our ſtrength (ſayth Nehemiah.) The gladneſſe of the heart,Eccluſ. 30.22. it is the life of man, (ſayth the Sonne of Syrach.) It doth good like a medicine, Prov. 15.15 it is a continuall feaſt, ſayth the wiſe King. Yet all theſe they ſpeake not ſo much as our Saviour. Hitherto have yee asked nothing in my Name. Aske, Ioh. 16.24. and yee ſhall receive, that your Ioy may bee full. Gaudium plenum petant, Auguſt. in Iohan. ſaith St. Auguſtine upon St. Iohn. Quoniam ſi aliquid aliud petant, idem aliquid nihil est. Let them aske, that their joy might be full; for whatſoever they ſhall crave beſides this, it is not worth the asking, in compariſon it is leſſe than nothing unto it. O what ſhall wee render, what ſhall we ſay unto thee! O thou Preſerver of men? Wee know that thou art more ready to give, than wee for to aske: Yet with the ſame earneſtneſs that thou ſpeakeſt unto us; (Seeke yee my face; Thy face Lord will I ſeeke:) with the ſame earneſtneſſe wee pray unto thee. Grant us (O thou Father of every good and perfect guift, Iam 1.17.) grant us joyfulneſſe of heart, and that peace may be in our dayes,Eccluſ. 50.23. and in thy Iſrael for Ever. This is not enough: Though wee are leſſe than the leaſt of thy bleſſings, give us yet more; what wilt thou give us? More than peace and plenty, more than their Wine and Oyle, more than the beaſts on a thouſand hilles. O Remember vs with thy favour, Pſa. 106.4, 5 viſit vs with thy Salvation; that wee may ſee the felicitie of thy choſen, and reioyce with their Ioy, the joy of thy ſalvation, and eſtabliſh us with thy free Spirit. To whom, with thee (O Father) and the Sonne. Three perſons, and one God, bee all Land, Power, Praiſe, Majeſty, might, and Dominion, both this day, and for Evermore. AMEN, AMEN.

Errata from page 1. vnto 113.

PAge 5. line 7. read Coacervation. Pag. 6 l. 2. reade Perepatetickes. Ibid. p. l. 6. r. Perturbationes. p. 30. l. 21. r. Sinner. p. 42. l. laſt, reade 2. p. 44. l. 5. r. Enfolding. p. 46. l. 2. r. Ont. Ibid. p. l. 5. r. Soones. ibid. p. l. 15. wants Never. p. 61. l. 20. r. a great. p. 64. l. 3. r. Implyed. p. 74 l. 15. r. Veneris. p. 85. l. 19. r. Vincunt. p. 99. l. 6. r. Over. p. 111. l. 7. reade Immanent.

CAuſe thy belly to eate, and fill thy bowels with this Roll. Ezech. 3.3. Gather yee Wine, and Summer fruits, and Oyle, and put them in your veſſels. Ierem. 40.10. I have eaten my Hony-combe with my honey, and drunken my Wine with my milke. Eate O friends, drinke; yea drinke aboundantly, O my beloved. Cantic. 5.1. Quandô veniet tempus vt perēnibꝰ gaudijs in ipſo Divinitatis fonte profundiùs immergamur, vbi vnda vndam ſine Interrapidine & interpoſitione contineat? Bernard. de verb. Ap. Non est verbum Dei eſca, &c.

RAPSODIA. THou that wouldst maſter thine affection ſo, To mourne in mirth, and to tryumph in woe. To ſing a ſong of Syon in a Land Of ſtrangeneſſe, rudeneſſe, barbariſme: and In wealth to exerciſe true lowlineſſe, Jn Poverty aboundant patience. Jn ſickneſſes a faithfull conſtant mind, In health an heart to thankefulneſſe inclin'd. Thou that deſir'ſt to ſigh out hourely breath, Expreſſing death in life, and life in death. Whoſe droſſie part on Earth doth Worme-like glide, Whilst that coeleſtiall ſparke in Heaven doth bide. Like to that paire of Saints in azure ſhrowdes Paul & Elias wrapt aboue the clouds. Thou that of all annoy would'st be bereaven; Reade heere an heavenly Earth, and earthly Heaven. R. B. FINIS.

LONDON, Printed by B. Alſop and T. Fawcet, for NATH: BVTTER, 1631.