MY Text presents us not only with the duty, but the incomparable priviledg of every faithful, obedient Christian, who is here enjoined a service so sa­tisfactory, pleasing, and advanta­geous, that as no man in the world besides can have half the reason to do it at all; so every good[Page 2]Christian hath all the reason in the world to perform it always.

To be pleased and satisfied, to be merry and joyful, one would think were a service so natural and delightful to all the world, that the very commanding of it would appear one of the vainest and most needless injunctions ima­ginable; and to do all this upon the justest score, and upon a ne­ver-failing account; to entertain and accept, preserve and always keep in ones possession an inexhau­sted Fountain of joy, such as will supply all our wants, serve all our necessities, gratifie and please us in all conditions; to place this joy of ours in God, in whose presence is fulness of joy, and at whose right hand there are pleasures for evermore: To command a Chri­stian to do this, one would fancy [Page 3](at first hearing it) were a very superfluous Precept; it looks all one as if a man should be desired not to be a stock, or stone, or swine; for if he were but a man, much less a Christian man, he can­not but do it of his own accord, without commands or entreaties: And yet Heaven knows, such de­generate creatures are we grown, that God is fain to oblige us to that by positive express command which (did we behave our selves in the least like Christian people) we could not but perform by a meer inclination of nature. Nay, did but a man observe the general dejectedness, sullenness, murmur­ings and repinings that are to be met with in the conversation of most Christians, against the deal­ings and disposings of God him­self, 'twould let us see sufficient [Page 4]reason why St. Paul should in this very Epistle so often inculcate and impress this one duty. He thought it not enough to say, My brethren, rejoyce in the Lord; Cap. 3.1. but as if people were apt to forget nothing more than what they should and cannot (when they truly under­stand it) but delight in most, he repeats his Injunction in the words of the Text, Rejoyce in the Lord always: Nay, as if this bare repe­tition were not sufficient, but that people would sill persist to neg­lect it, though they both know it, and remember it too, he does re­double and impress it over again, hereby intimating it to be a duty of that concern, that it can never be too much repeated, because af­ter all the insisting upon it, 'tis every where amongst all sorts of persons too little practised; and [Page 5]therefore says he in the next words, and again I say, Rejoyce.

Now to rejoyce in God always, is evermore to have a heart and mind so disposed and ordered, that it can in an humble waiting, con­stant depending, and faithful serv­ing of God, derive and continue to its self an inexpressible com­fort, satisfaction, and delight, from this one consideration , that the Lord is her God; this secures, that in all conditions whatsoever, she is certainly under the protection of his Providence, and the care of his love, and in the arms of his mercy. And this happy assurance does beget and break open such a fountain of joy in the soul, as does never, or at least never need leave streaming, until it empty it self into those Rivers of joy that are at Gods right hand; for we shall[Page 6]find that the consideration of ha­ving the Lord for his God, does furnish the obedient humble Chri­stian (for of such only I would have this whole Discourse un­derstood) with two such migh­ty arguments of joy, that the due weighing of them cannot chuse but make him in all condi­tions to rejoice in this Lord, yea and again I say to rejoice.

• 1. The obedient good Christi­an may very justly rejoice in God always, because he is secure; the Lord will so order and govern the concernments of this temporal life as shall be most for his bene­fit and advantage.
• 2. He may again rejoice in the fame God, and that always too, be­cause he is secured by him that he shall be prepared for and hereafter put in possession of a better, even[Page 7]a heavenly life with himfelf in his glorious Kingdom.

1. The obedient good Christi­an may very justly rejoice in God always, &c. for the performance of this he hath the express promise of the God of mercy and truth, with whom is no variableness nor shadow of turning. For St. Paul having laid down this as a Propo­sition of unquestionable truth, We know that all things work toge­ther for good to them that love God: Rom. 8.28 He triumphantly proceeds to con­clude, That none of the miseries of this inferior world can do us the least hurt, because they cannot separate us from the protection of Gods Providence, nor the graci­ous disposals of his mercy, and the over-ruling beneficialness of his love: 'Tis not, says he,Vers. 35. tri­bulation, or distress, or persecuti­on,[Page 8]or famine, or nakedness, or pe­ril, or sword, that shall separate us from the love of Christ. And there­fore none of these can hinder his mercy from doing us good, in and by our afflictions. Nay (says heVers. 37.) in all these things we are more than conquerours through him that loved us. There are few in­deed but will readily grant men may justly rejoice in God when the world smiles upon them, and their contrivances are seconded with success; so that by this means they prosper in the world, have ri­ches in possession, flourish like a green bay-tree, and do even what they list; who is he so wretched but hath gladness in his heart in the time that his corn, and wine, and oyl increases? when their oxen are strong to labour, when their barns are full of corn, when there[Page 9]is no leading into captivity, no want nor complaining in their houses, when their sheep bring forth thousands, and ten thousands in their streets, then men can be content to thank God for his goodness, and rejoice in him for the great bounty he bestows upon the children of men. But if this very God should by his wise and gracious Providence change the scene of their affairs, give their fruits to the caterpiller, and their labour to the grashopper, blast the work of their hands, strike their flocks with hot thunder-bolts, and bring an evil disease amongst their herds; should he make them poor in their estates, sick in their per­sons, unprosperous in their under­takings, forsaken of their friends, and a reproach and derision to them that are round about them,[Page 10]how ready would they then be to forget the joy of their heart, and the rock of their Salvation, and think themselves sufficiently excu­sed and justified too, if they now murmur, repine, and are angry at the dealings of Heaven; And in the height of their discontent and in­dignation not only quarrel with, but some of them curse God to his face: This men are naturally or­dinarily the more apt to do upon this great mistake, because they believe God then only loves and does them good when he prospers them in their temporal concerns; and that when he stretches out his hand and blasts their expectation in those particulars, he then only hates them, and does them mis­chief; but how gross an error this is, that prosperity should be an infallible sign of Gods love, and [Page 11]adversity of his hatred, will in a good degree appear hereafter. Nay I hope 'twill be made out, that as few men do truly rejoice in God in either condition, so none but the obedient, humble Christian, hath the highest inducements to rejoice in God in both conditions, yea and again I say to rejoice.

1. 'Tis the obedient humble Christian who hath the truest rea­son to rejoice in God in the time of prosperity, and that upon this account, because he is well assured, so long as he continues his faithful service to God, he will bless his fortune, and make his prosperity do him good. But most people will be ready to reply, This seems to make a question of what is gene­rally taken for granted; whoever doubted Gods blessing to go along with a great Estate? for prosperi­ty [Page 12](say they) is that, and every thing else that is desirable. Did ever a large Fortune do any man hurt? who was ever the worse for wearing soft clothing? for fa­ring deliciously every day? for lying at ease, taking his pleasure, and commanding round about him? Alas! sensual sottish Crea­tures that we are! that can think a Swine happy because she hath her Trough full of wash, which she swills up greedily, and grunts over for joy, and having fill'd her belly, lies down and snorts without care or thought for the next days pro­vision. But if we will give our selves the leisure to hearken to Gods instruction, we shall find our selves taught by the Wisdom from above, that 'tis not the grea­test Temporal affluence without true Godliness can make any man [Page 13]happy; if a man be wicked, though he be never so rich, he's but in the 'worse condition for his wealth; such a mans riches are kept for the owner to his hurt, saith Solomon. Eccles. 5.13. And therefore when the Prophet Jeremiah undertook to argue with God concerning his Judgments, viz. Wherefore the way of the wicked prospered? And wherefore all they were temporally happy that dealt very treacherously? In the conclusion of the debate he makes this reso­lution,Jer. 12.1,2,3. Though thou hast planted them, so that they have taken root, grow and bring forth fruit, yet thou O Lord, shalt pull them out like sheep for the slaughter, for thou dost prepare them for the day of slaughter. Intimating hereby, that all the good thing of this world which God sometimes so liberally heaps[Page 14]upon wicked men, is intended as no greater a kindness to them than the variety of fresh Pasture, and plenty of the purest Hay, is designed by the Grasier upon one of his fatting Bullocks; which he does not bestow upon him only that the beast may grow fat and shine, and wallow in the enjoy­ment of his ease, and the abun­dance of his Provinder, but only that he may the more certainly and quickly become fit ware for the market and the shambles. And therefore how much soever wicked men may think themselves behol­den to any man that wishes them prosperity, yet when they consi­der of it better, perhaps they may see good cause to give them little thanks for so mischievous an Im­precation (rather than a Prayer); for 'tis all one as if in other words [Page 15]he prayed to God to take such a course with them as should cer­tainly ruin them. So says Solomon, Prov. 1.32. The turning away (or the ease, as 'tis in the Margent) of the simple shall slay them, and the prosperity of fools shall destroy them. As if there were no more certain way only to undo and irrecoverably to ruin wicked men (for such are meant by fools and simple in the lan­guage of Solomon, than the enjoy­ment of prosperity, and the per­mitting them to live according to their own hearts, lusts. For in­deed, so many and great are the temptations which a prosperous condition does bring along with it, that none but a very good man can use it with any tollerable in­nocency. Let but Nabal live in ease and plenty, and the wicked fool presently tarns a Drunkard, [Page 16]and a Churl; for though himself kept a feast in his house like the feast of a King, and his heart with­in him was merry and drunk, yet would he not part with one mor­sel to David and his Soldiers who had preserved him and his in the Wilderness.1 Sam. 25.10,36. So also that wretched rich man in our Saviours Parable, when he grew so wealthy that he was fain to pull down his Barns, and build greater, because he wan­ted room to lay his fruits; when he had thus done, the next thing he sets about was to resolve upon a life of ease and sensuality, for so he bespeaks his Soul (hugging himself in the enjoyment of his beloved Goods), Soul, take thine ease, eat, drink, and be merry, for thou hast goods laid up for many years. Luk. 12.18,19. Nor was the case otherwise with Gods own people of old:[Page 17] Deut. 32.15. When Jesurun waxed fat, he pre­sently fell a kicking against Heaven, and quite forgot the God that made him, and lightly esteemed the rock of his Salvation. And we are told concerning the same Israel in ano­ther place,Psal. 78.24,30. that when God rained Manna upon his people, and gave them all that they desired, then they were not estranged from their lusts. And because 'tis so na­tural for a man to be transported with prosperity, for this reason Moses could not admit his people to the delights of Canaan before he had given them this extraordi­nary Caveat to warn them against the poysonous insinuations of that plentiful and delightful place:Deut. 6.10,11,12. When the Lord thy God shall have brought thee into the land, to give thee great and goodly cities, and houses full of all good, things, then[Page 18]beware that thou forget not the Lord who brought thee out of the land of Egypt, and out of the house of Bon­dage. And as if this one Caution were not sufficient, he doubles it,Chap. 8. from v. 10, to v. 18. When thou hast eaten and art full, and hast built goodly houses and dwelt therein, then beware lest thine heart be lifted up, and thou forget the Lord thy God who brought thee out of the house of bondage, and say in thy heart, My power and the might of my hand hath gotten me this wealth: But thou shalt remem­ber the Lord thy God, for it is he that giveth thee power to get wealth. By all which 'tis very easie to col­lect how prone the heart of man is to abuse the riches and good things of this world to the disho­nour of that God who graciously bestowed them upon him; and in­stead of returning him the sacri­fice[Page 19]of praise and thanksgiving who hath blessed their endeavours in the getting all they have, to imi­tate those wicked men in the Prophet Habbakkuk, Ch. 1.16. In sacrificing to their net, and burning incense to their drag, because by them their portion is fat, and their meat plen­teous. Nay the man after Gods own heart, holy David himself, began to boast of himself, and say in his prosperity he should never be moved;Psal. 36. when yet 'twas this very prosperity which betrayed him to those two reproaches of his Piety, viz. the murder of Ʋriah, and the adultery of Bath­sheba; for so the Text tells us,2 Sam. 11.1,2. when his Armies were victorious abroad, and himself lived in plen­ty and ease at home, then was the time he was tempted, by the com­mission of these very Sins. And[Page 20]indeed Agurs Prayer will suffici­ently instruct us,Prov. 38.9. how much more dangerous a prosperous condition is than an adverse one; and there­fore how much reason we have to petition God to deliver us from the Sins which the one tempts us to as well as the other. Poverty indeed, he tells us, does naturally tempt men to steal; but riches, he assures us, invite and incline men to the commission of a sin of a much higher nature, even down­right Atheism; for when once men are full, they are then in the likeliest condition to deny God, and say, who is the Lord? So that upon the whole, since Prosperity is attended with such manifold danger, and such variety of temp­tations, then certainly no man hath equal reason to prize and re­joice in it, that the humble [Page 21]obedient Christian hath; for he it is that hath the greatest securi­ty, it shall do him the least hurt. He hath not only a gracious pro­mise from the mouth of his bles­sed Saviour, that the comforts of this life shall be added to him, (if the Allwise God sees they'l do him good) upon his seeking first of all, and most of all, the Kingdom of God, and the righteousness there­of.Mat. 6.33. But he is secured (that if God vouchsafes to bestow the good things of this life upon him) he shall (upon his humble walking with God, and meek behaviour towards men) have Gods bles­sing go along with him in the enjoyment of them.Mat. 5.5. And this is that that gives a value to them, and makes them good things indeed. Prosperity in fects wicked men with such a rust and corrup­tion,[Page 22]that eats into their soul as a canker does into their flesh: But all this is a good man preserved from, by vertue of Christs Incarna­tion, (one end whereof was that he might deliver us from this present evil world,)Gal. 1.4. and the prevalency of his Saviours In­tercession, who still continues to petition God his Father to keep all his obedient servants from the evil of this world.Joh. 17.15. He hath Gods Spirit going along with him to lead him into the ways of Truth, Piety, and Peace; he hath the graces thereof to assist him in the subduing his corrupti­ons, and enabling him to resist temptations. Nay, he hath no less than the Almighty God of Hea­ven and Earth to stablish, streng­then and settle him.1 Pet. 5.16. This God is his Sun to chear and comfort him;[Page 23]his shield to defend and protect him; one who hath promised to withhold no good thing from them that walk uprightly, and lead a godly life.Ps. 84.11. And hereby we may collect whether we have Gods blessing in our prosperity, when our riches don't make us a jot the more proud, or the less devout; so that we are neither high-mind­ed, nor trust in uncertain riches, but in the living God. Nay more, when we practise the advice of the Son of Syrach. Eccl. 3.18. And the greater we are, can humble our selves so much the more, when we can find our selves more fervent in Prayers, and more frequent in Alms-deeds, and more obedient to all Gods Commandments; when we can observe our selves endea­vouring to be rich in good works as well as in money; being ready[Page 24]to distribute, and willing to com­municate to the distresses of our poor brethren; keeping our selves unspotted from the world, and do­ing good to the poor and needy; when we are thus laying up in store for our selves a good foun­dation against the time to come, that we may lay hold on eternal life; when we thus make our selves friends of the unrighteous Mammon; putting our money out to usury in Gods bank; lending to the Lord by giving to his poor; hoping for nothing again but his gracious acceptance here, and his merciful reward hereafter: who­soever finds his heart thus wrought upon by prosperity, he may well conclude he hath the blessing of Gods right hand as well as his left; that he hath Gods favour and love as well as his bounty and benefa­ction; [Page 25]and this is that that admini­sters life, comfort, and sweetness to all his possessions, and makes them desirable enjoyments; such a man as this may not only justly be al­lowed to use the Prayer of David, Psal. 118.25. O Lord, I beseech thee send me now prosperity; and that because he hath Gods blessing going along with him in it, and is made the better by it, and makes other peo­ple the better for it. But when God is pleas'd to vouchsafe it him, may in that day according to Solomon's advice,Eccles. 7.14. Be joyful. Nay in the language of David, he may shout for joy and be glad, and may continually say, Let the Lord be magnified, who is pleased not only to grant me prosperity, but moreover, which is the crowning joy of all, hath pleasure in the posterity of his servant: Ps. 35.27. For this [Page 26]cause shall my tongue speak of his righteousness, and of his praise all the day long.

2. The obedient humble Chri­stian hath just reason to rejoice in God in time of Affliction: For being well satisfied that Affliction cometh not forth of the dust, nor troubles spring out of the ground, but that man is born unto trouble (is appointed thereunto by the God that made him) as the sparks fly upwards. Therefore in such a time doth he (with comfort) seek unto God, and (with content­ment) doth he commit his cause unto him, to use the words of Eliphaz. Job 5.6,7,8. He is not now to learn that all the miseries of this life come from an higher hand than created weakness is able to grapple with or controul; and therefore knowing it to be the Lords doing,[Page 27]he presently lifts his eyes unto Heaven from whence cometh his help, casting his burden upon the Lord, (who first laid it upon his back) who also hath promised to sustain him, whilest he doth with faith, patience and chearfulness set his shoulders to the bearing it; and who hath expresly said,Ps. 55.22. That he will never suffer the righteous to he moved. He looks upon Afflicti­on as a messenger sent from God, and thereupon receives it joyfully, hearkens to it attentively, and o­beys it with all submission. For he is well assured that our Hea­venly Father (unlike to our flesh­ly Parents) chastens not his Chil­dren, as they sometimes do, for his pleasure, but altogether for their profit; and he does it for this blessed end, that they may be par­takers of his Holiness.Heb. 12.10 Every one[Page 28]of Gods rods hath a voice as well as a lash, and was sent to instruct as well as to correct the extrava­gant. So that when once God lays his rod upon the back of an hum­ble obedient Soul, he presently answers the call of Gods chastise­ment; Speak Lord, for thy servant hears. Strike on, Father, for thy child attends. O Lord, my heart is fixed, my heart is fixed. I will sing and give praise, I will thank­fully receive thy corrections, and am steadfastly purposed to obey thy righteous judgments: 'tis true indeed, that no chastening for the present seems to be joyous but grievous; nevertheless afterwards it yields the peaceable fruit of righteousness to them that are ex­ercised thereby.Heb. 12.11. 'Tis the conside­ration of the blessed fruits that affliction brings along with it, and[Page 29]springs out of it that makes a good man rejoice in tribulation, and heartily thank God for his chastise­ment; he sees how useful it is to reclaim him from some sin he was too much addicted to; and to in­stigate him to the practise of some duties he was too forgetful of, or negligent in: So that upon the survey of the spiritual benefit he receives by it, he cannot but express himself in the lan­guage of holy David, Psal. 109.67. Before I was afflicted I went astray, but now (since I was afflicted) have I kept thy word. I now am able to say by my own experience (upon the observing the happy reformation of my naughty life) that 'tis good for me that I have been afflict­ed, because thereby have I learned thy statutes. And therefore, O Lord, since thou hast dealt so well[Page 30]with thy servant in this seasonable afflicting of me, continue, I be­seech thee, such thy loving-kind­ness unto me according to thy word.Vers. 65. And indeed God hath pass'd his word that he will in much mercy to their souls afflict his dear­est servants in their Bodies and Estates, in all the concernments I mean of this temporal life, that his Wisdom sees will do them most good. And should he not do so, he would fail in two main Articles of his Divinity (which are the great supporters and incourage­ment of his most beloved Chil­drens obedience) and that is his truth and his love towards them. Thus David acquaints us,Psal. 199.75. I know, O Lord, that thy judgments are rights and thou in thy faithfulness hast afflicted me. Intimating, that if God had not afflicted him, he[Page 31]would have forfeited his Justice and Veracity by so doing; nor would his love be less questionable than his truth, if he should utterly leave off correcting his dearest chil­dren. For this is that the Writer to the Hebrews lays down as a pro­position of everlasting verity:Heb. 12.6. Whom the Lord loves he chastens, and scourges every Son whom he re­ceives. God, indeed, the Apostle tells us, expresses his Fatherly love in correcting of his Children, by instructing, chiding, and scourging of them, for so the Original doth signifie. And lest we should think that affliction alone is enough to intitle us to the relation of Gods Children, or should argue with our selves, because God scourges every son which he receives, there­fore every one whom he scourges, he receives for his son; The Apo­stle[Page 32]to rectifie this mistake, ac­quaints us, that though indeed 'tis true that our being without cha­stisement (whereof all are parta­kers would) certainly evince us to be Bastards and not Sons: Yet our bare having chastisement, is not sufficient to conclude us to be Sons and not Bastards. For says he,Vers. 7. If ye endure (not barely if you have chastening), God deals with you, &c. if ye endure, if you humbly receive, patiently bear, thankfully employ, and fruitfully improve Gods word, and Gods rod, Gods chidings, and Gods scourgings to your own amendment; if they yield the peaceable fruits of righ­teousness in a conversation of ho­liness, then you may reasonably conclude your selves to be Gods children: And for being so related, and in this sort afflicted, whereby [Page 33]that relation is so clearly discover­ed, you have good cause to re­joice with joy unspeakable and glorious. How are men transported, and with what exuberances of exultation do they ordinarily entertain an adoption into Caesars Family, which puts them in hopes they shall one day sway a Scepter, and govern and triumph over the Kingdoms of the Earth? And yet what a trivial petit Preferment is this, if it be but compared to that inexpressible advancement, of be­ing received into the number of Gods Children, and admitted to be an heir and a co-heir with the Eternal Son of his love, Jesus Christ the righteous, King of Kings, and Lord of Lords! And then how much more reason have they not only more exceedingly to rejoice, but themselves to be[Page 34]turned as 'twere who have the surest evidence of the King of Heavens love and prote­ction; who are able as 'twere to produce his gracious Letters-Pa­tents under his broad Authentick Seal of Affliction, and to shew in their Bodies and Estates these un­deniable marks of their Heavenly Fathers love! They who find them­selves thus sealed to the day of Redemption, can't chuse certainly but keep a perpetual Jubilee all their lives long, and in the over­flowing exultation of their souls amidst all their crosses and calami­ties, must needs lift up their heads with joy and thanksgiving to that God who hath vouchsafed them one of the most certain and infal­lible signs of his love and good­ness to them, whilest he hath been graciously pleased to exercise[Page 35]them with affliction; and not on­ly so, but to compleat and crown his mercy and loving-kindness to them, hath moreover given them patience to bear, courage to en­dure, constancy to persevere, and wisdom to improve all the crosses he lays upon them, to his honour and their own comfort; so that methinks if ever a man could be allowed to be a competent Judg of his own felicity, he hath the surest grounds to conclude and pronounce himself a happy man, when the world possibly thinks him poor, and miserable, and the most wretched person, piteous up­on earth. See the man whom Eliphaz brings in with a note of admiration, as if he had a mind to pick out and shew you that particular person whom all the world so much court and admire, [Page 36]and endeavour to make themselves like, Behold the happy man, says he!Job 5.17. Behold him, will most people say; but alas! where shall we ever see him; a happy man indeed were a sight worth our beholding, we should never think our eyes bet­ter imployed than in viewing and admiring so rare an object: why says he, I'le shew you the man whom you so mightily long to see and glut your eyes, and bless your selves upon, your surveying a man whose condition is altogether blessed and desirable: Behold him therefore whose Estate the wicked envy, the good admire, all men hope for, and the best only en­joy. Would you now, in a word know who this man is? Behold, happy is the man (says Eliphaz) whom God correcteth. See how most people are disappointed, they[Page 37]generally expect a happy man should be described at the rate that Asaph characters a wicked one;Ps. 73.12. viz. that he is one that prospers in the world, has riches in possession, and can even do what he list; who is in no peril of death, but is always lusty and strong; who comes into no misfor­tune like other folk, neither is plagued like other men.Vers. 4, 5. Who hath his belly full of treasure, children at his desire, and leaves the rest of his substance to his babes.Ps. 17.14, 85. And yet the very men but now descri­bed, notwithstanding their pros­perity, are the most unhappy mi­serable men upon earth; for they are but a company of ungodly wicked wretches, all this while, men abhor'd by God, and whose condition and company is avoided and prayed against by good men.Vers. 13. [Page 38]But now Asaph (who was a man of a clean heart and innocent hands, one whom God loved; who had no less than God for the strength of his heart and his portion for ever; and therefore one whom we may justly conclude happy. For certainly of all men happy is he who is in such a case, yea hap­py is the man who hath the Lord for his God.Psal. 144.15. This holy, this happy Prophet, I say, gives this account of his condition. All the day long have I been plagued, and chasten­ed every morning.Ps. 73.14. Nay he inti­mates this to be the condition of all Gods children too, as well as of himself; and that if he should say otherwise, he should condemn the whole generation of his Heavenly Fathers houshold.Vers. 15. And therefore they who are the most happy of all men, have the greatest reason to[Page 39]rejoice always in the Lord, who is the gracious bestower of this their happiness, yea and again I say to rejoice. Let us a while cast our eyes upon some few afflictions which the world is apt to esteem the most deplorable of miseries, and see how a good Christian can live above the sadness of them all, and in the words of Samson's rid­dle, draw forth meat out of the eater; and out of the strong and the bitter, to derive inexpressible sweetness.Judg. 14.14. Let but a worldly man, one of the sons of Mammon, lose his Estate, let him any way be re­duced to want and beggery, and you'l see his content and joy as soon departed as his money; he's so far from having a cheerful heart or merry countenance, that he scarce hath the look or the soul of a man left him; his heart[Page 40]is dead within him, and he's be­come like a stone, utterly insensi­ble and incapable of all comfort, not a word comes out of his mouth but undone, undone, ru­in'd, and for ever miserable; all which argue the height of discon­solateness and despair. And let a man attempt to appease his passion and shew the unreasonableness of his sorrow, and he presently re­plys in a foaming rage, and in a language not unlike that of Micah: Judg. 18.24 My Gold, my God, all that I esteem precious, is ravished from me and carried away, and what have I more? and then, why do you ask me what I ail, or perswade me to be comforted? But now an obedient, humble, faithful, good Christian, who hath learned in whatsoever estate he is, therewith to be content, he knows both how[Page 41]to be abased, as well as how to a­bound; every where, and in all things he is instructed, both to be full and to be hungry, both to a­bound and suffer need, to use the words of St. Paul. Phil. 4.11,12. He looks upon poverty when 'tis sent from God, (and when that is, we shall see by and by) as no such frightful sad condition; he can receive it with­out tears, entertain it without grudging, nay give it a hearty cheerful welcome. For having the same heart, he may very well be allowed to use the language of St. Paul whensoever he is in his estate; In all things I will approve my self to God in much patience, in afflicti­ons, in necessities, in distresses. Though the meanness I am redu­ced to, makes me lookt upon as sorrowful; yet in God can I al­ways rejoice; and though I am[Page 42]poor and have nothing, yet can I by the benefit of my good exam­ple and heavenly instruction, make many rich; and by the contentment of my mind, and the satisfaction I receive in the inner man, my self possess all things.2 Cor. 6.4,10. Vers. 11. Though I am reduced by Gods wise Providence to mean raiment, thin diet, and hard lodging; yet I am well assu­red that a bare morsel of bread and a cup of water, was thought by the Father of the Faithful a treatment not unbecoming the glorious Angels themselves to be invited to, when they vouchsafed to converse amongst mortals.Gen. 18.3,4,5. And certainly Gods blessing can still make bare bread and clear water comfort their hearts for whom his Providence hath provided no more plentiful provision; he can make it not only keep them alive,[Page 43]but in health too. Nay, with this can he preserve them fat, flourish­ing, and cheerful also. I can de­rive as much warmth by Gods blessing from a coarse coat, and sleep as sweetly upon a hard bed, when God in his wisdom allows me no better, as they who are most gorgeously apparelled, fare deliciously every day, and lie up­on their beds of Ivory, and stretch themselves upon their couches, and are lull'd to sleep with a consort of musick.Amos. 6.4,5. Nay, should my graci­ous Father think fit to bring me yet lower, and not vouchsafe me so much as one garment of my own to clothe me, not one morsel of bread to feed me, nor the least cottage of my own to harbor and rest my weary decaying body; however I am not hitherto made comfortless, but have great reason[Page 44]to say, Whil'st I live will I praise the Lord; yea, as long as I have any being will I sing praise unto my God, who though he hath stript me of many useful outward accommodations, yet hath conti­nued to me this never-failing com­fort, that he still vouchsafes me his mercy to pray to, his promises to trust in, and his good Providence to relye upon, which he hath as­sur'd me shall preserve and provide for me, as he knows will be most for my advantage. And being thus brought by God himself to be one of his family, to live in a more especial manner by the pure pro­vision of his Providence; To be fed out of his store-house, and to be cloathed out of his Wardrobe, and take my rest where he shall provide me a lodging; Certainly he who hath so bountiful, so com­passionate,[Page 45]and so powerful a Ma­ster, can't chuse but be sufficient­ly accommodated and comforted during the whole discharge of his faithful service. And therefore why should I take thought, tor­ment and vex my self about what I should eat, and what I should drink, and wherewithal I shall be clothed, when I very well know that the God whose I am, and whom I serve, liberally provides all these for the lillies of the field, and the fowl of the air, without the least of their care and contri­vance.Math. 6.25,26. Nay, the Holy Book in­forms me, that the Son of his love, in whom the Father was always well pleased, was little better pro­vided for; he had neither house, nor land, nor revenues to furnish him with a subsistence in the days of his flesh, but lived all along for[Page 46]above thirty years, especially the three last of them, purely upon Gods Providence, and good mens charity. Though he hath often created food for his followers, yet he hath been sometimes fain to beg it for himself; and for all that, never harbour'd the least repining or dissatisfaction at the meanness of his quality or entertainment. And most of those renowned He­roes (both before and after our Saviours Incarnation) men so fa­mous for their Piety in their se­veral generations, that the un­grateful wicked world was not worthy of their continuance in it, trod the very same steps: They wander'd about in sheepskins, and goatskins, being destitute, afflicted, tormented. Heb. 11.17. And yet all these by their faith in God, by their depen­dance upon his Providence, by [Page 47]their thankfulness for his protecti­on, and their obedience to his will, obtained a good report; Vers. 39. very highly favour'd by God, and wor­thily reputed of amongst men, their names and their vertues be­ing had in everlasting remem­brance. And now if to compleat the scene of my Poverty, it should please God to bring me to such a pass, that neither my own endea­vours, nor mens charity, nor any extraordinary dispensation, should help me with bread to eat, nor clothes to put on (which hardly yet ever came to pass); however it should never come to pass, but that the Lord should be my God, him only would I serve, and on him alone would I place all my joy. And I should think I had great reason to do so, if upon no other account, yet for this, that[Page 48]he would be pleased amongst all the children of men to make choice of me to witness to the world, that man lives not by bread alone, but by every word that proceedeth out of the mouth of God;Mat. 4.4. And in a word, I should neither have bread nor flesh to su­stain me withal, I should notwith­standing have one sort of meat to eat which the world knows not of, and can never take from me, and that is the refreshment of a good conscience; this would af­ford me many a delicious meal when every thing else is wanting; and the joy that does arise from the consideration and prospect of a well-led life, will furnish me with a perpetual Gaudie, which will do more than administer health to my navil, and marrow to my bones;Prov. 3.8. being able to streng­then[Page 49]then a fainting spirit, and to en­liven and cheer a dejected Soul. This will make ones heart merry, and that will without further care or trouble give a continual feast.Prov. 15.15. And when after all this ra­vishing treatment, I shall find na­ture to decay, and no longer able to support my fading-tabernacle of clay, I would in all humility and contentment of mind resign up my soul into the hands of my gracious Father, breathing out my last breath in the accents of fain­ting Elijah, 1 King. 19.4. It is enough now, O Lord, take away my life, for I am not better than my fathers. And I would not doubt but that God would in pity to my extream want and unreliev'd hunger, ei­ther mercifully take my Soul into his bosom of blessedness, or else (were I as good a man, and as use­ful[Page 50]a person to Gods Church as Elijah was) would as miraculously provide me with food to sustain my feeble fainting nature, as he did for that his distressed lan­guishing Prophet. But besides this of Poverty, a good Christian can bear up his heart, and lift up his head with joy, amidst all the mi­sery, pain and vexation of a long tormenting sickness. Many people, 'tis true, are in this particular of Satans opinion; they think they could easily grapple with all the hardships of poverty, and the ut­most mischief this world can bring upon them, so long as they enjoy their health; but if once God stretches out his hand upon their bodies, and smites them with a sore disease, they can then no lon­ger hold their integrity, their hearts repine, and their tongues [Page 51]blaspheme, and their whole life is nothing but a scene of quarrel­lings, and defying of the Almigh­ty. Skin for skin, and all that they have, they could be content to give for their life, and the preser­vation of their health; but if once God puts forth his hand, and touches but their bone and their flesh, they presently set their mouths against Heaven, and let fly against God himself, and in this condition adventure to curse him to his face.Job 2.4,5. But now a good Chri­stian when he once finds that God hath laid a sore disease upon his loins, and cast him upon his sick­bed, he does in all humility quiet­ly submit to his stroke, heartily implore his mercy, and patiently attend his pleasure, and with a joy­ful confidence commits his body [Page 52]and his soul into the hands of his gracious Father. For this indeed is the never failing comfort and principal cordial of his afflicted heart, That 'tis the merciful Phy­sician of the Universe who brought this sickness upon him; that the same good God makes the sore, and binds it up, and that he hath wounded him whose hands make whole.Job 5.18. So that though by reason of the infirmity of his flesh he may possibly express his unea­sie sad condition in the language of holy Job, saying,Chap. 7.3,4. I am made to possess months of vanity, and wearisome nights are appointed to me: When I lie down, I say, when shall I arise and the night he gone? I am full of tossings to and fro unto the dawning of the day. Nay though he may continue his complaint to God in the words of holy David, [Page 53] Psal. 38. O Lord, thine arrows stick fast in me, and thy hands presseth me sore; there is no soundness in my flesh, neither is there any rest in my bones, my wounds stink and are corrupt, I am bowed down greatly, I go mour­ning all the day long. Yet can he cheer up his heart, and refresh his soul with the comfortable lan­guage of the same holy Prophet, saying,Vers. 9. Lord, all my desire is be­fore thee, and my groaning is not hid from thee. Vers. 15. And in thee do I hope, for thou wilt hear, O Lord my God. Nay, should the same God bring him so low that he might truly say, The sorrows of death compass me about, and the pains of hell get hold upon me: However he would have cause to say still with the same David, Psal. 1.2,3. I will love the Lord my strength, and I will call upon the Lord, who (though he hath[Page 54]humbled me to the very dust of death, yet) is he still worthy to be praised. And herein will appear how worthy God is of praise, even when he does afflict his ser­vant in this sad manner, and there­fore how just cause such an one hath even then to rejoice in the God that smites him; Because as the same David tells us,Psal. 23.4. Though I walk through the valley of the sha­dow of death, I will fear none evil, for thou art with me; thy rod and thy staff comfort me. 'Tis the con­sideration and assurance of Gods presence with them in their affli­ction, that bears up their hearts, and comforts the souls of Gods servants in the most dismal cala­mity, enabling them to rejoice in the worst of tribulations. And yet 'tis not bare being with them, but the love and kindness he discovers[Page 55]to them, that makes them thus sa­tisfied and joyful. He makes his very rod comfort them as well as his staff. Ordinary rods indeed are dry insipid things, fit for no­thing but to give blows, and create a smart; but Gods rod hath a Prerogative beyond all others, in that, like Aaron's Rod,Numb. 17.8. laid up by Gods appointment in the Ark, it blooms, blossoms, such as by their sweetness refresh the spirits; and yields almonds, a fruit that delights and comforts the Soul. Nay, when the strokes of his rod seem most to weaken and strike them to the ground, then does God put his staff into their hands, and that bears them up, and keeps them from falling; and therefore both together can't chuse but afford an inexpressible comfort to those good souls that[Page 56]are exercis'd thereby. And 'tis for the continual supply of this com­fort, and the frequent refresh­ment of this cordial, that a devout soul is rais'd to such a degree of satisfaction and exultation amidst the very agonies of death, as en­ables her in that dire conflict tri­umphantly to cry out in the lan­guage of afflicted Job, Chap. 3.15,16. Though he slay me, yet will I trust in him. He also shall be my Salvation. And 'tis the same overflowing comfort that God vouchsafes a good Chri­stian that bears up his heart, and lifts up his head above all the dis­graces and calumnies that the un­just ungrateful world throws up­on him. He knows a blessing goes along with him when men revile him, and persecute him, and say all manner of evil against him falsely upon account of his con­stant[Page 57]adhering to Christ and his Gospel. And 'tis the assurance of this, that enables him to rejoice and be exceeding glad; answer­able to our Saviours encourage­ment in that particular affliction.Math. 8.11,12. Nay 'tis the same merciful God that supplys them with an exube­rant joy in recompence for all the unkindness they meet with at the hands of cruel relations and un­faithful friends. David indeed ac­quaints us,Ps. 27.13. That he had certainly fainted but that he believed to see the goodness of the Lord in the land of the living. And herein God ex­prest his goodness to him, that when his father and his mother for­sook him, the Lord took him up. Vers. 10. And 'twas his receiving this sea­sonable comfortable mercy that made him resolutely wait on the Lord, and be of good courage, [Page 58]knowing that he did and would strengthen his heart.Vers. 14. Nay further, when he was brought to that sad condition that his own familiar friend in whom he trusted, who also eat of his bread, had lift up his heel against him, an affliction that of all others seems to go nearest to his heart, and which he was least able to bear: For if it had been an enemy that reproached him, then he could have born it; by whom he implies the perfidious­ness of a friend to be almost in­supportable.Ps. 55.12. And yet even in the worst of miseries was he not de­stitute of a satisfactory comfort: Thou, O Lord, says he, upholdest me in my integrity, and settest me before thy face for ever. And for this reason says he,Psal. 41.9,12,13. blessed be the Lord God of Israel from everlast­ing to everlasting. Amen and Amen. [Page 59]We have the clearest instance of what was but now delivered, in the person and practise of holy Job, a man afflicted beyond compare, and yet satisfied and joyful beyond all example. Let us but observe how of the richest man of the East, he was in a few hours redu­ced to be one of the poorest per­sons upon earth. His servants we find slain, and his cattel carried away by the hands of thieves and murderers; his sheep and his shep­herds were consumed by fire from heaven; his sons and his daughters kill'd by the fall of the house blown down upon their heads: And yet all the discontent that Job expresses at these sad tidings, was only his worshipping and praising God, so says the Text,Job 1.20,21,22. Then Job arose and rent his mantle, and shaved his head, and fell down upon[Page 60]the ground and worshipped, and said, Naked came I out of my mothers womb, and naked shall I return thi­ther. The Lord gave, and the Lord hath taken away, blessed be the name of the Lord.

Nay, when God allowed the Devil to execute so much of his malice upon him as to smite his body with sore boils from the soal of his foot to his crown; whereby we may easily guess that the noisomeness and the pain made his life a burden to himself and his friends; and when the wife of his bosom had perswaded him to end his days with Blasphemy a­gainst God, at once as 'twere to defie and revenge himself upon the Author of his Misery; He was so far from doing so, that re­buking her for her wicked advice, Thou speakest (says heJob 2.9,10.) as one of[Page 61]the foolish women speaketh. He there acquaints her with his content­ment and satisfaction in his pre­sent povertous painful condition; What? shall we receive good at the hand of God (says he) and shall we not receive evil? 'Tis unreasonable we should covet the one, and not accept the other, when they both come from the same gracious hand.

Nay, when his three friends had made an appointment together to come to mourn with him and com­fort him, as we are told,Job 2.11. and yet instead of doing so, made it their great business to reproach him, and accuse him as some notorious sin­ner or vile Hypocrite; for so says Eliphaz in the name of the rest,Chap. 47. Remember, I pray thee, whoever pe­rished being innocent, or where were the righteous cut off? All the an­swer Job returns to their unchari­table[Page 62]character, calumny, is in that meek but smart reply,Job 6.14,15. To him that is afflicted, pity should be shewed from his friend: How forcibly are right words? but what doth your argu­ing reprove? Endeavouring all a­long in his whole dispute with them, at once to clear Gods Justice, and to vindicate his own Innocen­cy; and upon the whole to disco­ver his matchless Patience, his high content, and uninterrupted joy, through the whole scene of his dismal wretched condition; the main foundation you see of Job's comfort in his affliction, was his assurance that his poverty and sickness came from Gods own hand. The Lord, says he, hath taken away. His own wicked­ness, riot, or idleness had contri­buted nothing to it: But he saw 'twas purely the Lords doing, and[Page 63]that was the reason that he open­ed not his mouth.

And indeed, whensoever a good Christian upon the impartial sear­ching of his heart, can find that 'twas neither his gluttony, nor his drunkenness, neither his idleness, extortion, defrauding, over-reach­ing; his worldly-mindedness, co­vetousness, or unthankfulness, that have provoked God to withhold his blessing from him in the ma­nagement of his affairs, so that not­withstanding all his honest studi­ous endeavours, his diligence in his calling, his devotion to God, his intire dependance upon him for success, it still pleases the Ma­jesty on high to lessen his Estate, and by variety of sad Providen­ces to bring him to beggery; He hath now the justest cause of satis­faction in his Poverty that can be [Page 64]desired. He may pronounce with truth in the language of old Eli, 1 Sam. 3.18. It is the Lord, let him do what seemeth him good. And he may as­sure himself (and rejoice in the very thought of it) that Psal. 116.5. gracious is the Lord and righteous, yea our God is merciful. Psal. 103.13,14. And that as a fa­ther pitieth his children, so the Lord pitieth them that fear him; he know­eth our frame, he remembers that we are but dust.

So likewise when a good Chri­stian observes his sickness to come from God, his disease arising from no act of intemperance or luxury, from no greedy incessant prosecu­tion of his business, nor from any bold presuming upon his strength, or slighting the severities of wind, air and weather, much less from the perpetual following his plea­sure, and his eager addictedness to[Page 65]his sport; He may then with an humble confidence repose himself upon Gods goodness for ease and cure; not doubt­ing but that God will strengthen him upon his bed of languishing, & will make all his bed in his sickness; Psal. 41.3. enable him with strength to go thorough with his distem­per if it be great; or else lessen the di­sease if he be too weak to bear it at its heighth. And whereas others in their fits of sickness, lie like so many wild bulls in a net raving and tumbling in a most impatient manner, and refuse to be com­forted, because they are full of the fury of the Lord; Isa. 41.20 An humble good Christian does with all quietness resign up himself to his heavenly Physicians ordering, looking upon Gods dealing with him in the whole course of his sickness, as a procedure full of mercy and good­ness, such as aims at nothing but the Patients health and soundness; designed so to make him whole, that he sins no more. And therefore though Gods handling him be never so irksome to flesh and blood, yet does he look upon it, and rejoice in it, as a necessary method for[Page 66]the curing the tumors and ulcers of his diseased soul. And this strengthens his feeble knees, and enables him to lift up the hands that hang down, and to praise God even when he hath brought him to the brink of the grave. For though no chastisement at the present seems to be joyous but grievous; yet 'tis worth ob­serving, that 'tis only said it seems so, and not that it is so, for it hath indeed an inconceivable joy wrapt and coucht in it, for them that are exercised there­by, though there are few eyes so pier­cing that can discern it. Yea, affliction affords an infinite satisfaction and com­fort to them that are so far exercised thereby, that they seem (like wrestlers in the Olympick Games) quite stript by, and for their encountering with it; for so the Original signifies, reduced to that condition that have not clothes to cover their nakedness, nor an house to hide their head in. And this is the chief cause that they faint not in the worst of tri­bulations; because though their out­ward man doth perish, yet the inward man is renewed day by day, to use St. Paul's words.2 Cor. 4.16.

[Page 67]Now the comforts of a Soul are really so great, that they are above all descrip­tion, none being able sufficiently to know them but he that hath them. St. Paul gives us to understand something of them (by which I shall leave you to guess at their inexpressible excellency and sweet­ness) in that account he gives of himself to the Corinthians, where he says,2 Cor. 1. That though he was troubled out of measure a­bove strength, insomuch that he despaired even of life; Vers. 8. Yet could he in that hope­less and almost helpless condition pour out his heart to God in that joyful Thanksgiving, Vers. 3. Blessed be God even the Father of our Lord Jesus Christ, the Fa­ther of mercies, & the God of all comforts, who comforteth us in all our tribulation. Vers. 5. For as the sufferings of Christ abound in us so our consolation also aboundeth by Christ. And hence it was that he that became capable of all this comfort, viz. for the consideration of his well-led-life, the re­membrance whereof must needs refresh not only him but all such as he was; Vers. 12. For our rejoicing is this (says he) the testimony of our conscience, that in simplicity and[Page 68]godly sincerity, by the grace of God, we have had our conversation in this world; keeping a conscience void of offence both to­wards Gods and towards all men. He that does this, hath just cause (whatsoever his condition in this world may happen to be) to rejoice in the Lord always, & again I say to rejoice. Being able to defie his last grim enemy in that Triumph of the Apo­stles,1 Cor. 15.55. O death, where is thy sting! O grave, where is thy victory! And in that great day of darkness to give thanks to God who giveth us the victory through our Lord Jesus Christ.

I shall conclude all in the following words, Therefore my beloved Brethren be ye stedfast, unmovable in this thanksgi­ving, praising and rejoicing in him, al­ways abounding in this work of the Lord; forasmuch as you know that your labour, yea and your leisure too, your suffering and your joy, are not in vain in the Lord.

To which God, the only bestower of all true comfort and consolation be ascri­bed all Honour and Glory, Might, Maje­sty, Praise and Thanksgiving, in Saecula.