the ioy of the iust vvith the signes of such. A discourse tending to the comfort of the deiected and afflicted; and to the triall of sinceritie. Being the enlargement of a sermon preached at Black-Friers London; on Psal. 95. 11. By Thomas Gataker B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. This text is an enriched version of the TCP digital transcription A01539 of text S120494 in the English Short Title Catalog (STC 11665). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 404 KB of XML-encoded text transcribed from 90 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A01539 STC 11665 ESTC S120494 99855690 99855690 21192 2240919471

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Early English books online. (EEBO-TCP ; phase 1, no. A01539) Transcribed from: (Early English Books Online ; image set 21192) Images scanned from microfilm: (Early English books, 1475-1640 ; 1024:12) the ioy of the iust vvith the signes of such. A discourse tending to the comfort of the deiected and afflicted; and to the triall of sinceritie. Being the enlargement of a sermon preached at Black-Friers London; on Psal. 95. 11. By Thomas Gataker B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. [12], 163, [1] p. Printed by Iohn Hauiland for Fulke Clifton dwelling on New-Fish-street Hill at the signe of the Lambe, London : 1623. Running title reads: The iust mans ioy. Reproduction of the original in Dr. Williams's Library. eng Sermons, English -- 17th century. eebo The ioy of the iust; vvith the signes of such. A discourse tending to the comfort of the deiected and afflicted; and to the triall of sinceritie. Bein Gataker, Thomas 1623 180 73732 1788 0 0 0 0 0 242.5 F The rate of 242.5 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2003-08 Assigned for keying and markup 2003-09 Keyed and coded from ProQuest page images 2003-10 Sampled and proofread 2003-10 Text and markup reviewed and edited 2003-12 Batch review (QC) and XML conversion

THE IOY OF THE IVST ; WITH The Signes of Such .

A DISCOVRSE TENDING TO THE COMFORT OF THE DEIECTED and Afflicted ; AND To the Triall of Sinceritie .

BEING THE ENLARGEMENT of a Sermon preached at Black-Friers LONDON ; on Psal. 95. 11.

By THOMAS GATAKER B. of D. and Pastor of ROTHERHITH .

LONDON , Printed by IOHN HAVILAND for FVLKE CLIFTON dwelling on New Fish-street Hill at the signe of the LAMBE . 1623.

TO THE RIGHT Honourable Sir Horatio Vere , Late Lord Generall of his Maiesties Forces in the Palatinate : And TO THE RIGHT WORTHY and Religious Ladie his Wife : True Ioy in Christ , and full Ioy with Christ .

RIGHT HONOVRABLE , and a a Nobilis genere , nobilior sanctitate . Aug. epist. 179. truly Noble , ( for that is the best b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Gorgon . & in Basil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem in Patr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem in Heron. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isidor . Pel. l. 2. ep. 291. Summa apud Deum nobilitas est clarum esse virtutibus . Paulin. ad Celant . Christianum esse , est , verè nobilem esse . Nec gencre sed virtute censetur nobilitas . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iphicrat . Arist. rhet . l. 2. c. 23. Quod optimum nobilissimum . Velleius hist. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antisthen . Laert. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato ibid. l. 3. Quis generosus ? ad virtutem benè à natura compositus . Non facit nobilem 〈◊〉 plenum fumosis imaginibus : animus facit . Sen. ep. 44. Nemo altero nobilior , nisicui rectius ingenium , & artibus bonis aptius . Idem de ben . l. 3. c. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Dictye . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epicharm . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Democr . Stob. c. 84. animalia muta Quis gene●●●● putet nisi fortia ? Nobilitae summa est atque unica Virtus . Iuven : sat. 8. Nobilitie that Christian Grace giueth : ) giue me leaue the meanest of many that wish well to your Lordship , and reioyce in your well-fare , with this sorie Present ( though comming somewhat late ) to welcome your returne home from your late imployment abroad : And therein to ioyne Her with you , whom c c 1 Pet. 3. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Gorgon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem in Patr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem in convent . Episc. Itaque quod Hieron . olim prae●at . in Pr●v . p●ucis immutatis ; iungat Epist●l● , qu●s 〈◊〉 Conjugium . I●ò ●●●ta non dividat , qu●s Christi nect●● 〈…〉 ad Chrom . & Eus●b . Non debet charta dividere , quos amor mutuu● copul●vit , &c. a spirituall knot , as well as a ciuill band , hath made one with you in Christ . This the rather , because I assure my selfe , that you are both of you , of the Persons therein decyphered , and haue ioynt share therefore in the Benefit therein propounded and promised . For the Worke it selfe ; I doubt not , but many things will bee found in it , that to a meere Naturall Man will seeme to bee d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cle●●thes apud Arrian ▪ dissert , l. 4. c. 1. strange Paradoxes ; which yet euery good Christian , hauing duly weighed , will easily acknowledge with me , to be agreeable to Truth . So it is indeed , that e e Opera Dei sunt in mediis contrariis . Luther . apud Paulum ab Eilzen in Genes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Cypr. Gods works ( as that blessed f f Verè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quod de ●apt . Dominus Ioan. 5. 35. Light of God , Martin Luther , was wont to say ) are effected vsually by Contraries . And a Christian Mans Life here ( as g g 〈…〉 Senec. epist. 107. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 Steb . c. 95. the Heathen Man said of euery Mans ) is a meere Mixture of h h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Casarius apud Gree , Naz. ep. 59. Contrarieties . i i Psa. 34. 19. & 73. 14. Luk. 9. 23. & 21. 12 , 16 , 17. Act. 14. ●2 . 1 Cor. 15. 19. None encombred with more Crosses ; but k k Luk. 9. 24. & 21. 18. 2 Cor. 1. 3 , 4 , 5. & 2. 14 & 6. 10. & 10. 4. none accompanied with more Comforts , and those such as may well not counteruaile only , but euen throughly weigh downe the other . In so much , that I see not why a Christian Man , though exposed to such a multitude of Crosses , ( were it not for his owne , either want of wisdome , or weaknesse ) might not well liue the comfortablest life of any Man in the world , whatsoeuer estate or condition of life God hath pleased to assigne and confine him vnto . Nor haue any therefore cause to waiue the profession of Christianitie in regard of such Crosses , as a disconsolate and vncomfortable estate . Of Children we vse to say , that they are l l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de prolis 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Incertus Author . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Demberit . apud Stob. c. 74. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eu●ntus apud Plut. de am prol . Certaine Cares , vn●●rtaine Comforts ; and yet wee see m m Gen. 15. 2. & 30. 1. Iohn 16. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Menand . apud Stob. c. 73. how desirous naturally Men and Women are to haue Issue : and that , n n 1 Sam. 1. 6 , 7 , 8 , 〈…〉 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem ibid. euen those also that for outward things might well liue comfortably without . How much more haue all cause to desire Christian Grace , when the Comforts that attend it , are so sure and certaine , if men be not their owne Enemies ; yea when no sound Comfort ( as is here shewed ) can be attained without it ? Vnworthy is he of Issue , that o o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Oenomao . esteemeth not the Care hee taketh for his Children , especially p p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . -Eurip . Meleagr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . -Menand . being toward , dutifull , and inclinable to good things . q q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Dan●e . - 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem Androm , inde restituendus apud Stob. cap. 74. abundantly ouer-counteruailed in the Comfort hee hath or may haue of them . Nor is he worthy of Christ , that accounteth not the Crosses that Christianitie and the Profession of it may procure , ( for of other Crosses that worldly men are alike subiect to with such , what need I say ought ? and yet let these goe also in the same reckoning with those ; ) all abundantly● r r Rom. 5. 2 , 3. & 8. 18. ouer-counteruailed with those spirituall Comforts , that the assurance of Gods fauour towards him in Christ Iesus may afford him , if the Eye of his Soule bee throughly opened duely to apprehend it . This mine endeuour is to shew in this weake Discourse ; ( the weaker , s s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Languente mens & languet unâ corpore . because amids much weaknesse during my late restraint by sicknesse , out of broken notes , either reserued by my selfe , or taken by others from my mouth , as they are wont to bee , at the time of the deliuerie of it , with addition of such things as came then further to minde , and seemed not altogether impertinent , it was by peece-meale put together : ) and to encite all good Christians ( notwithstanding such occurrents ) to striue and straine themselues t t Psal. 13. 4 , 5. & 42. 5 , 11. by their cheerefull cariage in such cases , to seale , vp the truth of it ( which they cannot but acknowledge ; ) to those that may question it , or make doubt of it . This was I the rather enduced to take some paines in , supposing that other weake ones like my selfe , ( for of such am I bold to iudge , as u u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Iulian. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem post redit , suum . Hoc enim proclivi● homo suspicatur in alio quod sentit in seipso . Aug. in Psal. 118. conc. 12. the manner is , by my selfe ; ) being ordinarily too too backward herein , might haue neede of some quickning and stirring vp thereunto . To which purpose if it shall be auaileable vnto any the meanest , I shall haue cause to blesse God for his blessing thereupon . If to your selues among others , Persons for Place and Pietie so eminent , ( for euen x x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Basil. the worthiest also haue their wants ; nor doe the best ioy so much as they either ought or might in this their blessed estate ; and y y Liceat usurpare Pauli illud Rom. 15. 14 , 15. Martem are liticen accendit bellantibus Imbellis ipse : plebsque ignava fortib' Clamore stimulos subdit dimicantibus . Acer , & ad palmae per se 〈◊〉 honores , Si tamen ●●rteris , fortius ibit equus . Ovid. P●nt . 2. 11. the very weakest may helpe on the worthiest : ) much more . Let it howsoeuer testifie my deserued respect to you both , and my thankfull acknowledgement of your Lordships kindnesse shewed mee , in my friend and my selfe , at home and abroad . So with vnfained thankes to Gods goodnesse for your Lordships Safe returne to vs , reserued , I hope , in mercie for further Seruice to God and his Church ; and heartie Prayer for the continuance of health and well-fare , such especially as z z 3 Iohn 2. Saint Iohn wisheth his beloued Gaius , to you both ; I take leaue and rest readie

To be commanded by you in the Lord , THOMAS GATAKER .
THE IOY OF THE IVST : WITH THE SIGNES OF SVCH . PSALME 97. 11. Light is sowen for the Righteous ; and Ioy for the Vpright in Heart .

AN a a Musica in 〈◊〉 , importuna narratio . vnseasonable discourse , saith b b Eccles. 22. 6. Siracks Sonne , is as Musicke in Mourning . And to some , peraduenture , it will seeme somewhat vnseasonable to entreat of c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sophocl . Ioy in times of Griefe ; in such a time especially , when so much cause of sorrow , that it may well seeme a sinne not to be in some sort * * Amos 6. 6. sicke of it . And yet it will not ( I hope ) proue so vnseasonable , if all be well weighed , to entreat euen in such a time of such Ioy , as Gods Spirit here speaketh of . For d d Matth. 9. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Greg. Naz. ep. 66. when is Physicke more seasonable than in time of sicknesse ? Or when had Gods Children more need of e e Esai . 40. 1. & 50. 4. & 61. 1. Temporis officium est solatia dicere certi , Dum do●or in cursu est - Ovid. de Pont. 4. 11. cheering vp , Psalme . than when they are pressed downe with the heauiest crosses and calamities ? Scope .

The very maine Scope and drift of the Psalmist , Matter . who euer he was , in this Psalme .

The Psalme is * * Partim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , partim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . partly Propheticall , Parts 2. Doctrine . and partly Consolatorie . Vse . Part 1. Doctrine .

And may well bee diuided into Doctrine , and Vse .

The Doctrine deliuered in the f f Vers. 1-9 . former Part of the Psalme , is concerning the powerfull and potent Kingdome of Christ : the Glory , Greatnesse , Might , Maiestie , and ample extent whereof , is in most maiesticall manner , and with a style no lesse stately described from the first Verse to the tenth .

The Vse of the Doctrine is two-fold in the rest of the Psalme ; Parts 2. Vses 2. Partly for Encouragement , And partly for Comfort .

First for Encouragement , Vse 1. g g Vers. 10. to incite the godly to cleaue close vnto God , and to depend wholly vpon him , with assured expectation of safetie and deliuerance from him , as being so great , so mightie , so potent a Prince .

Secondly , Vse 2. for Comfort , h h Vers. 12. to cheere vp their hearts that so doe , amids those manifold crosses and calamities that they may chance to be exercised here withall for a while . Text.

l l Vers. 11. Betweene both which is this pithie and golden Sentence inserted , Connexion . inferred as a Corollary vpon the former , prefixed as an Introduction vnto the latter ; and so shaking hands , as it were , ioyntly with either : Light is sowen for the Righteous ; and Ioy for the vpright in heart . Diuision .

In it we may consider ; Branches 3.

1. Branch 1. A Blessing or a Benefit , and that such an one as all desire , * * Eccles. 11. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Iphig . Aul. - 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dion . Chrys. orat . 3. Light or Ioy : for they are both in substance the same : the one put for the other , as k k Ester 8. 16. Esai . 50. 10. elsewhere oft , in the former Part ; and the one of them expounded by the other in the latter Part.

2. Branch 2. The Persons to whom this Benefit belongeth , who may therefore lay claime to it , and iustly hope for and expect it ; l l 1 Cor. 15. 19. those that seeme to share least in it , the Iust , or the Righteous ; that is , as in the latter part of the Verse it is expounded , all such as are sincere and vpright in heart .

3. Branch 3. The Manner or Measure , how farre forth such either doe or may partake in it for the present : It is sowen for them : it is as yet but seed-time with them : some beginnings of it they haue alreadie , and the rest they shall haue ; but their Haruest is behinde yet , the maine Crop is yet to come . Consider . 3.

We will first ioyne the first and the second together . Consider . 1. For to speake much of the first apart would be to small purpose .

Then consider somewhat of the third by it selfe : Consider . 2.

And so passe on to , Consider . 3. and conclude with the Illustration of the second , ending there our Discourse , where the Text it selfe endeth .

The maine Point then that in the first place offere●h it sel●e to vs , Consider . 1. is this ; Point 1. that

* * Gaudium bonorum est . Aug. de Civit . Dei . l. 14. c. 8. Light or ioy is the Iust Mans Lot ; Branches 2. And “ “ Nisi justus non gaudet . Senec. epist. 59. The Iust Mans Lot alone .

Ioy belongeth to the Righteous , and to the Righteous only : None but the Godly haue good or iust cause to reioyce . Branch 1.

The Righteous haue right to it . Obseruation 1.

For , Reason 1. for them it is prepared . There is † † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. de bapt. Light and Ioy sowen for them .

To them it is promised : Reason 2. m m Psal. 68. 4. The righteous shall be glad and reioyce before God ; yea they shall exceedingly reioyce : And , n n Psal. 64. 10. The Righteous shall be glad in the Lord , and trust in him : and all that be vpright in heart shall reioyce .

To them it shall be performed : Reason 3. o o Psal. 126. 5. They that sow now in teares , shall reape in Ioy . p p Esai . 35. 10. The redeemed of the Lord shall returne vnto Sion : and euerlasting ioy shall be vpon their heads . Yea when the wicked shall mourne and howle , they shall sing merrily . q q Esai . 65. 13 , 14. My seruants shall reioyce , when you shall be abashed : my seruants shall sing for ioy of heart , when you shall crie out for anguish of heart , and shall howle againe for vexation of spirit .

To them it is in part made good for the present . Reason 4. r r Prov. 29. 6. There is a snare , or a cord , saith Salomon , in the sin of the wicked to strangle their ioy with : but the righteous sing and are merry . And , s s Psal. 30. 11. & 32. 7. Thou hast turned my mourning into dancing , saith Dauid , thou hast loosed my sackcloth , and girt me with gladnesse .

Vnto it they are exhorted . Reason 5. Reioyce in the Lord , saith the Psalmist , yee righteous , as t t Psal. 33. 1. else-where , so * * Vers. 12. in the very next words to my Text. And , u u Psal. 32. 11. Be glad in the Lord , and reioyce , yee righteous : and shout for ioy , all yee that are vpright of heart . And , x x Philip. 3. 1. Finally , saith the Apostle , brethren , reioyce in the Lord : And , y y 1 Thess. 5. 17. Reioyce euermore : And againe , z z Phil. 4. 4. Reioyce in the Lord alwayes : and yet againe , I say , Reioyce . Nor would the Holy Ghost thus incite to it , if there were not good ground for it . Grounds 2.

Now the Godly haue a twofold cause to reioyce : a a Et res plena gaudio & spes . Gaudium in re ; gaudium in spe . Gaudium de possessione , gaudium de promissione . Gaudium de praesenti exhibitione ; gaudium de futura expectatione , Bern. de temp. 15. In regard of what they haue ; and in regard of what they hope for :

In regard of the present grace and fauour of God :

And in regard of their hope of future glory with God :

They are in present possession of the one ; they liue in expectation of the other . Ground 1.

First , Branches 2. for the present : they are b b Rom. 5. 9. freed from Gods wrath : they are c c Rom. 5. 10. reconciled vnto God ; they are d d Rom. 5. 1. at one againe with him ; yea they are e e Ephes. 1. 6. in speciall grace and fauour with him .

First , they are freed from Gods wrath . Branch 1. Which the more heauy and dreadfull it is , the greater ioy it must needs be for a man to befreed from it , that was before obnoxious , as wee are all naturally , vnto it . f f Prov. 20. 2. & 19. 12. The wrath of a King , saith Salomon , is as the roaring of a Lion : ( g g Amos 3. 8. who when hee roareth , who trembleth not ? ) and h h Prov. 16. 14. as the messengers of death . And what is the wrath then of i i 1 Tim. 6. 15. Apoc. 19. 16. the King of Kings , the soueraigne Lord , not of mens bodies onely , but of their soules too , able as k k Genes. 2. 7. hee made both , so l l Iam. 4. 12. Matth. 10. 28. to destroy both in hell fire , m m Esai . 66. 24. where the worme neuer dieth , and the fire neuer decayeth , and n n Apoc. 14. 10 , 11. Vbimors sine morte , finis sine fine , defectus sine defectu : quia & mors semper vivit , & finis semper incipit , & defect desicere nescit . Greg. mor. l. 9. c. 47. the torment consequently is neuer at an end ? Now what greater ioy can there be to a poore Prisoner , a condemned person , that lieth in hourely expectation of being drawne forth to execution , That through daily feare of death , o o Hebr. 2. 15. 1 Cor. 15. 31. Quotidiè moritur , morte qui assiduè pavet . Perit ante vulnus pavore , cui spiritum rapuit timor . Sen. Herc. fur . 4. Si quod ab homine timetur malum , eo perinde dum expectatur quasi venisset urgetur : & quicquid ne patiatur timet , jam metu patitur . Sen. ep. 74. death daily before he die , and p p Morte mori potius quàm vitam ducere mortis . Morsq , minus poenae quàm mora ( quàm metus ) mortis habet . Maximin . eleg . 1. Quid enim hujus vivere est , nisi diu mori ? Sen. epist. 101. leadeth by meanes thereof an anxious life , little better , if not q q Insidias semel subire satius est quam cavere semper . Iul. Caesar. Sueton. c. 86. Incidi semel est satius quàm semper premi . Nem● tam timidus est , ut malit semper pendere quàm semel cadere . Sen. epist. 22. Graevius est aliquem spem raortis expectare , quàm tormentorum crudelia sustinere . Cassiod . epist. var. 7. 6. more bitter , than death ; What greater Ioy , I say , can there be to such an one , than to haue tidings brought him that his Pardon is procured ? Wee reade in our owne Chronicles , of r r Vicount Lisle in Hen. 8. Francisc. Landav●in Annal. l. 1 . & Holinsh. in Hen. 8. an. 34. some who haue beene so surcharged and transported with ioy thereupon , that they haue euen surfetted of it , ( as persons that haue beene long famished , feeding ouer greedily vpon good victuals , when they come at first againe to them ) and haue died with it : Their joy hath beene more than they were able s s Quomodo de Tantalo Pindar . Olymp . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to digest . And what greater ioy then can there be to a poore distressed soule , especially hauing lien some space of time vnder the heauie apprehension of Gods wrath , and so hauing had some kinde of * * Quomodo Bern. ad illud Psal. 55. 15. Descendam in infernum viventes . Descendant viventes , ut non descendant morientes . Ad fratr . de mont . Dei . Sed & Anselm , in deplor . & Gers. super Magnis . 9. Hell here out of hell ; than to haue t t Ephes. 1. 17. the pardon of his sinnes sealed vnto him by God , to haue u u 2 Cor. 5. 19 , 20. Luk. 24. 47. Act. 13. 38. tidings hereof brought him by the Ministery of Gods word , and some “ “ 1 Cor. 2. 12. assurance of it giuen him by the testimonie of Gods Spirit ? To which purpose Dauid hauing vpon his experience both of the one estate and the other , pronounced them to be in a most happie and x x Psal. 32. 1. blessed estate , that haue their iniquities forgiuen , and are eased of their sinnes ; concludeth his discourse with an incitement of all such to y y Psal. 32. 11. ioy and to great ioy ; as none hauing better or greater cause than such z z Act. 2. 38 , 41 , 46. & 16. 31 , 34. to reioyce . Branch 2.

It is matter of much ioy then for a man to be freed from Gods wrath . But the Godly are not so only . They are not freed from Gods wrath alone , but they are receiued into speciall grace and fauour with God . And if a a Prov. 19. 12. the fauour of a King , b b Psal. 146 3 , 4. Esai . 2. 22. a mortall man , whose breath is in his nostrils , be ( it is Solomons comparison ) as the dew vpon the grasse , or the greene herbs , that refresheth , and cheereth , and maketh all to thriue : What a benefit is it then to be in fauour with c c Psal. 30. 5. God , in whose fauour there is life ? yea d d Psal. 63. 3. whose fauour is better than life ? Since the Godly therefore are e e Psal. 5. 12. & 32. 10. & 103. 4. girt about , as the Psalmist speaketh , with Gods fauour , they may well be f f Psal. 30. 11. girt about with ioy . And the assurance of it alone being better than life , may well serue sufficiently to cheere vp their hearts euen amids those afflictions that are g g Eccles. 7. 26. more bitter than death .

Secondly , the righteous haue iust cause to reioyce , as in regard of what they haue , so in regard of what they hope for and expect . * * Rom. 12. 12. Reioycing in hope , saith the Apostle : a second Ground of their Ioy . For they liue in hope and expectation of h h Iam. 1. 12. a Crowne , of i i Luk. 12. 32. a Kingdome ; k k 1 Cor. 9. 25. of an incorruptible Crowne , Ground 2. of l l 1 Pet. 1. 4. Apoc. 1. 21. Luk. 1. 33. an euerlasting Kingdome : of a most happie , a most blissefull , a most blessed estate . m m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antiph . de cboret . Spes duleissima oblectamenta . Sen. ep. 23. Hope , we say , is the very Heart of the Soule , and the very Life of a Mans Life . It is that that putteth Spirit into our Spirits , and maketh our Life to be Life . n n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Miscrrimum est timere , cum speres nihil . Sen. Troad . 3. Itaque postquam adempta spes est , lassus cura confec●us animus stupet . Ter. And 2. 1. An hopelesse Life , is an heartlesse Life : And he is a most forlorne man that hath no Hopes . o o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Electra apud Nonnum d●onys . l. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theophyl . ep. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. pro pa●per . Sola spes ●●minem in miserijs consolari sotet . 〈◊〉 Ca●il . 4. 〈…〉 de Ponto 1. 7. It is that that is wont to support mens Soules , and not to stay them only from fainting , but to cheere vp their hearts , and to fill them with ioy , amids many sore crosses and occasions of much griefe . And if worldly hopes can doe so much , being so vaine , so p p Spes incerti boni nomen est . Sen. epist. 10. Fallitur augurio 〈◊〉 bona saepe suo● Ovid. epist. 16. Multa quidem praeter spem scio multis bona even●sse . ●t ego 〈…〉 spem decepisse multos . Plaut. Rud. 2. 3. vncertaine : How much more may a Christian mans hopes ; ( for there is q q Rom. 8. 24. Heb. 11. 1. no man that liueth more by hope than he ; nor hath any man better , or greater , or surer hopes than hee hath : ) being so great , that he cannot possibly hope for so much , but hee shall receiue much more ; and he shal finde , when he commeth to it , as the Queene of r r 1 King . 10. 6 , 7. Saba told Solomon , s s Ephes. 3. 20. Esai . 64. 4. 1 Cor. 3. 9. that the one halfe was not told him : so certaine ; that hee is as sure of what he hopeth for , as if already hee had it ; ( for this t t Rom. 5. 5. Spes 〈◊〉 confundit . Spes in terrenis incerti nomen ▪ boni : Spes in divinis nomen est certissimi . Hebr. 11. 1. hope neuer faileth : and u u Rom. 8. 30. Quia jam fecit quae futura sunt . Aug. de corrept . & grat . c. 9. those that God hath iustified , those he hath glorified ; they are as sure to be glorified , as if already they were ) How more , I say , may * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Iulian. 1. Spes inconcussa . these hopes of the godly , being so good , so great , so sure , so certaine , fill their hearts with ioy amids all occasions of griefe ? x x Luke 10. 20. Reioyce , saith our Sauiour , your names are written in heauen . And y y Matth. 5. 11 , 12. when men persecute you , and put out your names , and reuile you , and speake all the euill that may be of you ; euen then reioyce yee , and be glad ; for great is your reward in heauen . And , z z Rom. 5. 1 , 2 , 3. Being iustified by faith , saith the Apostle , wee are at peace with God , and we reioyce in hope of the glory of God : yea we reioyce in tribulations . And , wherein ( that is , in the hope whereof ) yee greatly reioyce , saith S. Peter , though for a season yee be in heauinesse by meanes of manifold afflictions .

So that if either the enioyment of Gods present fauour , Conclusion . or the assurance of future glory , may either of them alone seuerally , and much more both of them ioyntly , well and sufficiently counteruaile & ouer-weigh all matter of griefe whatsoeuer ; then it is apparent that the godly being presently possessed of the one , and as sure to haue , as if they were already possessed of it , the other , can neuer want , if they could see it , much matter of ioy .

a a Psal. 149. 5. Gaudeant sancti . Let the Saints therefore reioyce , Branch 2. Obseruation 2. saith the Psalmist . But , b b Hosh. 10. 1. Etiamsi leta tibi obveniant omnia , non est tamen quod laeteris . Riber . ibid. Reioyce not thou , Israel , saith the Prophet Hoshe , so long as thou goest a whoring from thy God . The godly may well ioy , but * * Non potest gaudere nisi sortis , justus , & temperans . Sen. ep. 59. Stulti ac mali non gaudent . Ibid. The wicked can haue no true ioy ; Reason 1. the vngodly haue no cause at all to reioyce .

First , the wicked can haue no true Ioy , because they haue not Gods Spirit . For true c c Gal. 5. 22. Ioy is a fruit and an effect of the Spirit . Now where the root is not , the fruit cannot be : d d Potest esse radix sine stipite , stipes sine fructu : sed nec stipos nec fructus sine radice . there may be a root without a stocke , as when e e Iob 14. 7 , 8. Dan. 4. 14 , 15. a tree is hewen downe , or a bush cut vp ; and a stocke without leafe or fruit , as in winter time ; but neither fruit nor stocke where the root is not . But wicked men f f Iude 19. haue not the Spirit . As g g Rom. 8. 9. they are none of Christs that haue it not ; so none haue it that are not Christs . And wanting the root therefore , they cannot haue the fruit , which springing from it , cannot possibly be without it . For h h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. analyt . post . l. 2. c. 11. & r●et . l. 2. C. 22. how can an effect be without the cause of it ?

Secondly , i i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sept. Esai . 57. 21. Gandere non est impijs . Aug. de Civil . l. 14. c. 8 & in Psal. 96. there is no ioy to the wicked ; Reason 2. because there is k k Non est pax impijs . Esai . 48. 22. no peace to the wicked . For there can be no true ioy , where there is no inward peace ; ( l l Rom. 14. 17. Righteousnesse , and peace , and ioy in the Holy Ghost : and , m m Rom. 15. 13. The God of hope fill you with all ioy and peace : and , n n Galat. 5. 22. The fruit of the Spirit is ioy and peace , saith the Apostle . ) no sound and solid ioy , where there is nothing but disquiet and distraction , nothing but terror and horrour , nothing but apprehension and expectation of wrath . But o o Iob 15. 20 , 21. the wicked , saith Iob , is like a woman that is alwaies in trauell ; there is a noise of feare euer in his eare . p p Esai . 57. 20 , 21. Nihil stultitia pacatum habet . Tam superne illi metus est quàm infra : ad utrumque trepidat latus . Sequ●ntur pericula & occurrunt . Ad omnia pavida , imparata est : & ipsis terretur auxilijs . Sen. ep. 92. They are as the raging Sea that casteth vp mire and dirt , saith the Prophet Esay : There is no peace , saith my God , to the wicked . A seeming q q Pax infida , pax incerta . Vti de Romana cum Samnitibus transactione , Liv. hist. l. 9. vncertaine peace they may haue ; but they are neuer safe , no where sure , seeme they neuer so secure . r r Noli huic tranquillitati confidere . Momento temporis mare evertitur ; & eadem die ubi luserunt , sorbentur navigia . Sen. epist. 4. It is but , Reason 3. saith the Heathen man , like the calmenes of the sea , that seemeth sometime so smooth that men may play vpon it at pleasure , but if there arise but some sudden flaw or gust of wind , as there doth oft in an instant , all is turned topsie turuy , and where men were pleasantly sporting themselues a little before , there whole ships are now swallowed vp . The wicked therefore hauing no sound or sure peace , they can haue no serious or setled ioy .

Thirdly , Light and Ioy are put the one for the other . s s Ester 8. 16. The Iewes had gladnesse , and light , and ioy , saith the Storie . And there can be no ioy , where is no Light . t t Tobit . 5. vulg. edit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dion . Chrys. orat . 4. Nec frustra praedicant mentes hominum nitere liquido die , coacta nube flaccescere . Symmach . epist. 31. What ioy can I haue , saith blind Tobie , when I sit in darknesse , and doe not see the light of heauen ? Now the Godly indeed as they are called u u Ephes. 5. 8. Light , and x x Luke 16. 8. Iohn 12. 36. 1 Thess. 5. 5. Children of light ; so they are said y y 1 Thess. 5. 4. 1 Iohn 2. 9. to be and z z 1 Iohn 2. 10. abide in the light , and a a Iohn 12. 35. 1 Iohn 1. 7. to walke in the light , euen b b Psalm . 89. 15. in the light of Gods countenance . But all wicked ones as they are called c c Ephes. 5. 8. Darknesse , and the d d 1 Thess. 5. 5. Children of darknesse ; the prince they serue is called e e Ephes. 6. 12. the Prince of darknesse , and the State that they liue in f f Coloss. 1. 13. a kingdome of darknesse ; so they are said g g 1 Iohn 1. 6. & 2. 11. to walke in the darke , h h 1 Iohn 2. 9. to be and i i 1 Iohn 2. 11. abide in the darke , k k Esai . 9. 2. Luke 1. 79. to sit in darknesse and in a deadly shade . Nor is there hope of euer altering or mending this their estate , vnlesse they alter and amend themselues . For l l Iude 13. Iob 10. 21 , 22. the blacknesse of darknesse , ( or darknesse as blacke as pitch , darknesse more palpable than that m m Exod. 10. 22 , 23. of Aegypt was ) is reserued and laid vp for them ( not for a few daies , but ) for euer . As they n n Esai . 9. 2. walke in darknesse , so they walke vnto darknesse , o o Sunt enim modò in tenebris exteris , unde correctio desperanda non est ; quam si contempserint , ibunt in tenebras exteriores , ubi correctionis locus non erit . Aug. ep. 120. c. 22. Abistis exteris tenebris in exteriores mittentur , qui ex istis exteris non ad interiora convertuntur . Ibid. c. 36. In tenebras ex tenebris inoeliciter exclusi infoelicius includendi . Idem homil. 16. from spirituall darknesse that holdeth them here for a time , to that p p Matth. 8. 12. vtter , that eternall q q Ignis gehennae lucebit miseris ad miseriae augmentum , ut videant unde doleant ; sed non lucebit ad consolationem , ut videant unde gaudeant . Greg. mor. l. 9. c. 49. Isidor . de sum . bon. l. 1. C. 31. & Ludolf . vit. Christ . l. 2. c. 88. darknesse , wherein is nothing but weeping and gnashing of teeeh ; which when they are once entred into , they shall neuer get out of againe . And seeing then that there can be no ioy without light : there can be no true ioy to any wicked man , wanting true light .

Now this first may serue to confute and controule the preposterous and erroneous conceit of worldly men , that thinke to finde ioy where it is not to be had ; thinke there is no ioy where it is alone to be had .

1. That thinke to finde and attaine true ioy without Faith , Vse 1. the feare of God , Error . 1. repentance of sinne , righteousnes , and reconcilement to God , in the outward things of this world , or in sinfull delights . But alas , they deceiue and delude themselues , embracing with Ixion r r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Videndus Eustath . ad Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lucian . in DCor . dialog. & Serv. ad Aen. 6. a cloud in stead of Iuno , and s s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Helen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lycophr . Cassand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vt ex Stesichoro Tzetzes . a figment in stead of Helen with Paris , t t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lycophron ex Sophoclis Antigone , quod id de uxo●e mala extulit Oblectamenta fallacia : fa●sa gaudia . Ex Virgil. Aeneid . 4. Sen. ep. 59. ● & mala mentis Gaudia . Ex eodem Aug. de civit . l. 14. c. 8. Impropriè locutus , cùm nullum gaudium malum sit . Sen. ib. a counterfeit shadow of mirth in stead of true ioy .

For what sound or inward ioy can from outward things accrue ? Reason 1. It is u u Quodcunque invectitium gaudium est , fundamento caret . Senec. epist. 23. Fragilibus inaititur , qui adventitio laetus est : exibit gaudium , quod intravit . Ibid. 98. a groundlesse ioy that commeth from them ; such as may like a little counterfeit complexion , alter the look and smooth the face outwardly , but neuer throughly fill , or truly cheere vp the soule inwardly . The ground of all true and sound ioy must come from within , it must haue his rooting in the soule ; else it is but x x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Iulian. 1. as weeds that grow on the top of the water , that float aloft , but can take no sure hold , because they neuer come at , nor doe spring vp from the bottome . Cast as many clothes as you will vpon a dead corps , you shall neuer be able to put any naturall heat into it . No , y y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de Virt. & Vit. the garments that we weare must receiue heat from the bodie , before they can returne any warmth againe vnto it . And there must be matter of ioy and comfort from within , Reason 2. ere any sound ioy or comfort can accrue from any thing without .

Againe , what sound ioy or comfort can any man haue , so long as he is forth of Gods fauour ? For no creature can comfort , where he discomforteth . * * Rom. 8. 31. If God be for vs , saith the Apostle , who can be against vs ? But † † Si contra nos , quis pro nobis . Petr. Cell . ep. 112. if God be set against vs , who can be for vs ? What ioy could Haman haue of the fauour of his fellow-Courtiers , when a a Ester 7. 6 , 7. King Assuerus frowned vpon him ? He might well haue said then , as hee had formerly said in another case , b b Ester 5. 13. All nothing auaileth me , as long as Assuerus frowneth on me . Or what comfort found Baltasar in the furniture of his Table , the honour of his Princes , the state of his Palace , or the multitude of his Prouinces , when the finger of God writ him his destinie on the wall , Dan. 5. 5 , 6. which he feared so much before he heard what it was ? What sound ioy can there be to a malefactor condemned to die a most cruel death , and to suffer so much torture before he die , that c c Iob 3. 20 , 21. Morsqueminus poenae quàm mora mortis habet . Maximin . el●g . 1. Caius non temere in quenquam , nisi crebris & minutis ictibus animadverti passus est , perpetuo notoque jam praecepto , ita fieri ut s● morisentiat : qui & mortem deposcenti , Nondum , inquit , tecum in gratiam redij . Sueton. c. 30. Hinc Oedipus Sen. Theb. 1. Omitte poenas languidas ●ogae morae , Funus meum ne extende ; qui cogit mori Nolentem , in aequo est , quique properantem impedit . Occidere est , vetare capicentem mori . Non tamen in aequo est , alterum grauius reor . Malo imperari , quā●ripi mortem mihi . the delay of death shall be worse , and more intolerable than death , though he reuell and swagger in the prison , and striue to passe away the time with his companions , as merrily as he may , while the halter , that hee must die by , hangeth ouer his head ? d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de sera vind. It is the state of euery wicked one . He is , while he so continueth , but a damned wretch , a condemned person ; ( e e Iohn 3. 18. Quotidiè damnatur , qui semper timet . P. Syr. He that beleeueth not , saith our Sauiour , is condemned already : ) f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de ser. vind. Mundus hic malus carcer est , Merita carcerem faciunt . In uno eodemque habitaculo alteridomus est , alteri carcer est , dum ille custodit , ●lle custoditur : alteri domum fecit libertas , alteri carcerem servitus . Aug. in Ps. 141. Hee is in this World , as in Gods prison , whence there can bee no escape : hee is there fast vnder g g Carcere inclu●●tur ; reatuligatur : carcer ejus caro ejus est . Aug. homil. 40. Nihil est miseriu● quàm animus hominis conscius . Plaut. Mostell . 3. 1. the chaines of a guiltie conscience , readie to pinch and gall him , if they but a little streitned : howsoeuer therefore hee riot and reuell here , and striue to passe ouer pleasantly the time of his restraint , hauing by his Iailors leaue and permission , the libertie of some part of this his prison ; yet he can neuer be truly ioyfull , neuer heartily merry , so long as he remaineth so : His mirth it is not heartie , it is but strained , or it is but a meere delusion , a fooles paradise at the most . There can be no cause in the world therefore of reioycing to any man , till he be reconciled vnto God . Because though a man had all the world , yet could all the world doe him no good , h h Anne magis ficuli genuerunt aera tyranni ? Aut magis auratis pendens laquearibus ensis Purpureas subter cervices terruit , Imus Imus praecipites , quam si sibi dicat , & intus Palleat infoelix , quod proxima nesciat uxor . Pers. sat. 3. Allusit ad Damoclis historiam , cui caratione Dionysius confirmavit , Nihil esse ei beatum , cui semper aliquis terror impendat . Cic. Tuscul. l. 5. so long as the heauie wrath of God hangeth ouer his head , as the sword did sometime ouer the head of the Tyrants Flatterer , readie euery houre to seize on him , and hell-mouth gapeth vnder him , readie as soone to receiue him . He may out of ignorance of his owne estate , slumber a while in securitie , or apply himselfe to some flashie pleasures ; but if he saw his owne estate , if hee knew his owne plight , he would rather * * Iam. 5. 1 , 2. houle and weepe euery houre all his life long .

A second conceit of worldly men , Error 2. is , that they thinke there is no ioy there , where it is only to be had : There is no ioy , they thinke , to be found in the good waies of God . It is the conceit of many , and it keepeth many backe from looking that way , that if a man set foot once into Gods waies , all his ioy is instantly dashed and lost , all his mirth is marred , he must neuer looke to liue merry houre after : Whereas indeed it is cleane contrary . i i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philo de maloram insid . Sola virtus praestat gaudium perpetuum , securum . Sen. ep. 27. There is no true ioy but there ; no sound mirth to be found in any thing else-where . Thou shalt neuer be truly merrie , till thou beest truly godly , till thou art become sincerely religious . k k Gaudium proprium bonorum & piorum est . Aug. de civit . Dei , l. 14. c. 8. True ioy is proper and peculiar to the godly alone . It is * * Galat. 5. 22. a fruit of Gods Spirit ; which they alone haue : it is “ “ Rom. 14. 17. a branch of Christs kingdome , which they only belong to . As the Heathen man saith , that † † Amabit sapiens ; cupient caeteri . Afra . Solus sapiens scit amare . Sen. epist. 81. Gaudebit sanctus ; caeteri lascivient , vel gestiunt , ut Aug. de serm. in mont . l. 1. Gaudium nisi sapienti non contingit . Sen. ep. 59. A wise man only loueth , others but dally and lust only : so others may reuell , the godly onely reioyce . Christianitie and pietie doth l l Existimas me nunc detrahere tibi multas voluptales . Imò contra . Noli tibi unquam deesse laetitiam . Volo illam tibi domi nasci : nascitur , si modò intra teipsum sit . In veri gaudij possessione esse te volo , quod nunquam deficiat . Ad solidum conor perducere , quod introrsus plus pateat . Sen. ep. 23. Major est suavitas mentis quàm ventris . Aug. de verb. Dom. 27. not call men away from ioy ; but it inuiteth them to true ioy , to sound ioy , to incessant and euerlasting reioycing . It doth m m Isaacum , i. gaudium jugulandum tibi formid●s ? securus esto . Non Isaak , sed aries mactabitur : non peribit tibi laetitia , sed contumacia , cujus utique cornua vepribus haerent , & sine punctionibus anxietatis esse non potest . Ber●●de bon. deser. not quell and kill , or quench our mirth ; it doth only correct and qualifie it , that it may be such as it should be , and such as is behoouefull for vs for it to be . n n Sapiens laetitia fruitur maxima , continua , sua . Sen. ep. 72. The Christian man may liue as merrily as any man in the world may : yea his life may well be the merriest of any mans vnder the Sunne . Since that o o Psal. 36. 9. Hunc it a fundatum necesse est sequatar hilaritas continua , l●titia alta atque ex alto veniens . Sen , de bent . cap. 4. he draweth his mirth from the Well-head , where there is ioy and pleasure Gods plentie ; where there is p p Satietas gau●torum amoenissimorum . Psalm . 16. 11. fulnesse of most delightfull ioyes , and q q Torrens delitiarum . Psal. 36. 8. streames of pleasures that flow for euer . For to omit that Godlinesse doth not debarre or restraine a man of the vse of any honest and lawfull naturall delight ; much lesse depriue him of all comfort and a a Haec quoque fortuita tunc delectant , cum illaratio temperavit & miscuit . Sen. ep. 72. delight in the vse of them . A Christian man hath a good right vnto , and a iust interest in all things procured for him by Christ , and in him againe restored to him , ( though by his first Parents default forfeited ) and among other things also euen to the comforts and delights of this life . For all things , b b 1 Cor. 3. 22 , 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antisth . & Zeno apud Laert. Vnus est sapiens , cujus omnia sunt . Sen. de benef. l. 7. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Post Diogenem Clemens Alex. in protrept . saith the Apostle , as well things present , as things to come , and euen this world too , ( and such honest ioyes and delights consequently as it is able to afford ) are yours , because you are Christs , who is c c Hebr. 1. 2. the heire of all things , and d d Apoc. 21. 7. you in him , being e e Rom. 8. 17. coheires with him ; and he Gods . Though his ioy depend not vpon them , as the worldly mans doth , yet f f 1 Cor. 7. 30 , 31. Deut. 12. 21 , 22. & 14. 23 , 26. Neh. 8. 10 , 11 , 12. Zech. 3. 10. he is not debarred of them , and of the free and comfortable vse of them : which g g Gen. 30. 27 , 30. & 39. 5. Deus multa malis tribuit . Sed ea bonis paraverat . Contingunt autem & malis , quia separari non possunt . Non possent certis contingere , nisi & caet●ris donarentur . Sen. de benef. lib. 4. cap. 28. for his sake many times euen the wicked worldly ones haue more plentie of , than otherwise they should haue had . h h Non sequitur , ut cui mens sapit , ei palatum non sapiat . Cic. de fin . l. 1. Sensum enim hominis nulla exuit virtus . Sen. ep. 85. Nor doth it follow , saith the Heathen man , that a wise mans palat should finde no relish in his meat , because i i Iob 12. 11. & 34. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. ad Eunom . his minde findeth more relish in some other better matters : or that a Christian man should not finde k k Psal. 66. 13. much delight and comfort euen in these outward things , because l l Psal. 4. 7. he hath other , and better matter of ioy and comfort within . He could not be so m m Gen. 32. 10. & 48. 15. Deut. 32. 13 , 14. heartily thankfull to God for them , if he found not much comfort , delight , releefe & refreshing in them . Yea n n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de virt. & vit. no man may eat his meat with more delight , or vse his honest recreations and disports with more comfort , or haue more ioy of his worldly wealth and estate , than the godly man may : worldly men haue these things but as theeues stolne goods , that they make merry with in hugger mugger ; or as a man that hath robbed the Kings Exchequer , and by that meanes enriched himselfe . Whereas the godly man hath them o o Genes. 32. 10. Psal. 65. 9 , 10 , 11 , 12. Zech. 9. 17. as fauours bestowed on him by God , as effects and fruits of his loue , which maketh them the more comfortable by much to him , and doth exceedingly improue his ioy and delight in them : since p p Non tam dono leta est , quam abs te datum ; ( non tam munere quàm abs te missum ; ) idve rò triumphat seriò . Ter. Eun. 3. 11. At illa quanto gratiora sunt , quantoque in partem interiorem animi nunquam exitura descendunt , cùm delectant cogitantem magis à quo , quàm quid acceperis . Sen. de ben . l. 1. c. 15. it is the Giuer oft that ioyeth a man more than the gift : and a small matter bestowed on a man out of grace and fauour by his Soueraigne , doth more reioyce him , than a farre greater gotten from him by stealth . And as for such filthy and beastly delights , such inordinate and brutish lusts , as q q Non est vera jucunditas quae secundùm seculum jucunditas est . Aug. in Psal. 96. Virg. cùm mala mentis Gaudia dixit , impropriè locutus , significavit homines suo malo laetos . Sen. ep. 59. haue indeed no sound pleasure in them , no more than is found in the scratching of some vnsound or euil-affected part when it it cheth ; & r r Dimitte istas voluptates turbidas , magno luendas : non venturae tantum , sed praeteritae nocent . Quemadmoaū scelera etiam si non sint deprehensa cùm fierent , solicitudo non cum ipsis abit : ila improbarum voluptatum etiam post ipsas poenitentia est . Non sunt solidae , non sunt sideles : etiamsi non nocent , fugiunt . Sen. ep. 27. Oblectamenta fallacia & brevia ; ebrietatis instar , quae unius horae hilarem insaniam longi temporis taedio pensat . Idem ep. 59. Adeò haec gaudia non sunt , ut saepe initia futurae tristitiae sint . Ibid. bring much more paine with them commonly at parting , or if not then presently , not long after : howsoeuer he may haue formerly taken some delight in them , as worldly men ordinarily doe : yet being healed now of his disease , it is no paine for him to part with them , s s At non est voluptatum tanta quasi titillatio in senibus . Credo , sed ne desideratio quidem . Nihil autem molestum , quod non desideres . Cupidis fortasse rerum talium ediosum & molestum est carere : satiatis verò & expletis jucundius est carere quàm frui . Quanquam non caret is qui non desiderat . Iucundius ergò non desiderare quàm frui . Cic. de senect. An tu malam optares scabiem , quia scabendi aliqua est voluptas ? Erasm. in colloq . hee desireth not the itch , that hee may be scratching againe ; no more than Saul , when t t 1 Sam. 10. 9. a new heart was giuen him , had a minde to be following his Fathers Asses againe . Hee is no more troubled with the leauing and forbearing of them , than u u 1 Cor. 13. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. in protrept . ● sub nutrice puella cùm luderet infans , Quod cupidè petiit , maturè plena reliquit . Horat. ep. 1. lib. 2. men growen are wont to be troubled , when they are come to maturitie and ripenesse of yeeres , that they may not now play at chery-pit , as they had wont to doe when they were children ; or that they must lay aside and leaue off such childish toyes , as sometime they made much reckoning of : or than men glorified in heauen after the resurrection shall be grieued , that they doe x x Luk. 20. 34 , 35. not eat and drinke , and marrie , and make merry still in that manner as they did , while they liued here on earth . These and the like vanities godlinesse indeed waineth men , and estrangeth their mindes from , and y y Vanas voluptates , breves , poenitendas , in contrarium abituras . Ita dico , in praecipiti voluptas est , ad dolorem vergit . Sen. epist. 23. by restraining them of such pleasures , freeth them from farre greater paines , that such filthy , froathy , and flitting delights are z z ●nocet empta dolore voluptas . Horat. epist. 1. dearely bought with . But in stead thereof it a a Tenes utique memoria quantum senseris gaudium , cum praetexta posita , sumpsisti virilem ●ogam , & in forum deductus es . Majus expecta , cùm puerilem animum deposueris , & te in viros philosophia transcripserit , Sen. ep. 4. furnisheth them with other ioyes and delight , such as doe so farre surpasse all outward ioyes whatsoeuer , as there is indeed b b Homo erat , qui improbos gaudere negabat : norat gaudia calicis , mensae , lecti , &c. sed tale gaudium videbat , in cujus comparatione iliud gaudium non erat . Ac si tu nosses Solem , & alij laudanti lucernam diceres , Non est lux ista . Aug. in Psal. 96. Quae sunt epidarum , aut ludorum , scortorumve voluptates cum his voluptatibus comparandae ? Cic. de senect. Nemo sanae mentis ampliorem credat esse in vitijs quàm in virtutibus delectationem . Bern. de bon. deser. no comparison betweene the one and the other : the one is as no ioy in regard of the other . For what is the kingdome of Christ ? nothing but dumps and doubts , and drooping , and melancholy fits , as many imagine . Or what is the worke of Gods Spirit in the hearts of his children ? To possesse their soules wholly with terrours and feares ; or to fill them with griefe and pensiuenesse only ? No , c c Galat. 5. 22. The fruit of the Spirit is ioy and peace , saith the Apostle . And , d d Rom. 14. 17. the Kingdome of God is Righteousnesse , and Peace , and Ioy in the Holy Ghost . There is true ioy , there is sound ioy , there is vnutterable ioy ; ( l l 1 Pet. 1. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . You reioyce with a ioy glorious , saith the Apostle Peter , and vnspeakable ; And , m m 2 Cor. 7. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I doe ouer-abound exceedingly in ioy , saith S. Paul ; as finding no words sufficient to expresse his ioy with : ) such ioy , as n n Illud verum & solum est gaudium , quod non de terra , sed de coelo est , quod non de creatura , sed de Creatore concipitur . Cui comparata omnis aliunde jucunditas moeror est , omnis suavitas dolor est , omne dulce amarum , decorum omne foedum , omne aliud quodcunque delect●re possit , molestum . Bern. epist. 114. no worldly ioy is once to be compared with ; such ioy , o o Apoc. 2. 17. Ego neminem arbitror posse vel scire quid sit , nisi qui acceperit . Bern. in Cant. 3. Melius impressum quàm expressum innot●scit . Ibid 9. as no worldly man is able to conceiue what it is . p p Prov. 14. 10. The soule only , saith Solomon , knoweth it owne bitternesse ; nor doth another feele its ioy . And , q q Mel si non noffes , quàm benè saperet , nisi gustares non scires . Lauda verbis quantum potes , qui non gustaverit , non intelliget . Aug. in Psal. 30. & 51. Cyrill . ad Ioan. l. 4. c. 38. & Greg. in Euang. 36. Talke , saith Augustine , as long as you will , and all you can , of Honey , and of the sweetnesse of it , vnlesse a man taste it , he can neuer conceiue what it is . So vndoubtedly it is here : r r I● his non capit intelligentia , nisi quantum attingit experientia . Bern. in Cant. 22. Expertus novit ; inexpertus ignorat . Idem de divers . 19. He alone that hath tasted it , Vse 2. can tell , Exhortation . what sweet peace and tranquillitie of heart and minde , Branch 1. what vnspeakable ioy and comfort of spirit is there found and felt , where the mercie of God in Iesus Christ is once soundly assured and sealed vp to the soule .

Secondly , this may serue for Exhortation , and incitement to Godlinesse , and to godly ioy ; to labour for it , and to ioy in it .

First , to incite men to labour for righteousnesse , if they desire to attaine to true and hearty reioycing . Wouldest thou haue ioy ? ( a a Nemo est qui non gaudere velit . Bern. de divers . 19. Who would not ? For b b Nemo est qui non beatus esse velit . Aug. ep. 121. & de Trinit. lib. 13. cap. 3. Vivere omnes beatè volunt . Sen. de beat . cap. 1. all men desire happinesse : and * * Beata quippe vitae est gaudere veritate . Aug. confess . l. 10. c. 23. as there is no full happines without ioy ; so there is no sound ioy without true happinesse . ) then c c Disce gaudere . Sen. ep. 23. Hujus fundamentum quod sit , queris ? ne gaudeas vanis . Fundamentum esse dixi ? culmen est . Ad summa pervenit , qui scit quo gaudeat . Ibid. learne here the right way to it : then take that course that will bring thee to true ioy and sound peace . d d Matth. 6. 32. Seeke the kingdome of God , and the righteousnesse thereof . It is the righteous man onely that can truly reioyce . For e e Rom. 14. 17. the kingdome of God is righteousnesse , and peace , and ioy in the Holy Ghost . There is f f Gaudium in fine ; sed gaudium sine fine . Bern. de divers . 19. ioy in the end , saith Bernard , and ioy without end : but g g Est gaudium de regno Dei , sed non est primum in regno Dei : de justitia & pace gaudium procedit . Ibid. 18. Laetitia merces ; justitia meritum & materia est . Idem de temp. 30. the way to this ioy is by righteousnesse and peace . From righteousnesse peace floweth , and ioy from peace . The one is h h Ipsa est via per quam ad pacem proceditur , ad laetitiam pervenitur . Idem de temp. 30. Quid viam praetergredimini , qui ad gaudium properatis ? Idem de divers . 18. Quid praecipiti saltu justitiam transilientes & pacem , rem finalem in principium convertere & pervertere vultis . Ibid. 19. the way , the other is the end ; and vnlesse wee goe the way , wee can neuer come to the end .

It is true indeed , if there were * * Eundem cursu diverso porium petas . diuers waies that tended to one end , it were no great matter , which of them a man tooke : though hee should goe further about , it may be , and take somewhat the more paines , yet hee were sure at the last to arriue where he would . But when a man hath tried all other courses , hee shall finde in conclusion , that there is i i Gaudium hoc non nascitur nisi ex virtutum conscientia . Sen. ep. 59. no other way but this to attaine to true ioy , and that all his labour therefore was lost in beating about and seeking by other courses to compasse it . It was Salomons owne case . And k k Eccles. 2. 12. who can hope after him to discouer some new passage that hee could not ? l l Eccles. 1. 16. 1 King . 3. 12. He was the wisest man that euer was : m m 1 King . 3. 13. Eccles. 2. 1-11 . nor wanted hee abundance of all such things as worldly men are wont to take delight in , and make the matter of their ioy . But when n n Eccles. 1. 13 , 17. & 2. 1 , 2 , &c. he had wearied himselfe in a multiplicitie of by-waies , treading one while in one path , and trauelling another while another , and o o Eccles. 7. 7 , 9. ● pursuing each as farre as any of them would leade , at length he concludeth that there was no true ioy , comfort and contentment to be found in any thing but p p Eccles. 12. 1 , 13. in the feare of God and in doing his will ; and that in all other courses , carried they neuer so goodly a shew with them , or seemed they to promise neuer so great matters , there was q q Eccles. 1. 1 , 14 , 17. & 2. 1 , 11. nothing to be found but vanitie and vexation of Spirit , and no more therefore to be gotten or gained by them . And r r Ve his qui praetergrediuntur viam , qui relicta justitiâ vanam & transitoriam laetitiam quaerunt . Cùm enim de transitorijs quaerū● laetitiam , non poterit non transire laetitia transeuntibus eis de quibus erat : sic lignis deficientibus deficit ignis . Bern. de temp. 30. Ad gaudium pervenire cupis ; sed erras , qui inter divitias illuc venturum esse te speras . Inter honores gaudium , i. inter solicitudines quaeris ? Ista quae sic petis , tanquam datura gaudium & voluptates , caussae dolorum sunt . Omnes tendimus ad gaudium : sed unde magnum & stabile consequantur , ignorant . Ille ex convivijs & luxuria ; ille ex ambitione & circumfusa clientium turba ; ille ex amica ; alius ex studiorum liberalium vana ●stentatione , & nihil sanantibus literis . Omnes istos oblectamenta fallacia & brevia decipiunt : sicut plausus & acclamationis secund● faver , qui magna solicitudine & partus est , & expiandus . Sen. ep. 59. the like shall euery one finde that Salomon did , s s Cùm fatigaverint se vino & libidinibus , cùm inter vina ( vitia Lips . ) illos nox defecit tunc exclamant miseri Virgilianum illud , Namque ut postremam falsa inter gaudia noctem Egerinnis nosti . - Sen. ibid. when he hath toiled and tired himselfe in beating about to finde it else-where , that he hath but taken paines in vaine , and depriued himselfe of ioy , in seeking ioy there , where it is not to be had ; as one that seeking for t t Matth. 7. 16. Grapes among Brambles , or for Figges among Briers and Thornes , shall but teare his cloathes , and * * 1 Tim. 6. 9 , 10. wound his hands , but neuer finde any such fruit on them , as he there seeketh for . u u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Plut. de tranquill . It is not Wit , not Wealth , nor Honour , nor Nobilitie , nor Learning , nor any worldly thing else , but Righteousnesse and a good Conscience alone , that is able to worke setled tranquillitie , to minister sound comfort , to procure constant alacritie and cheerefulnesse of minde . That can giue a good relish to any state or condition , be it neuer so meane , or , in the eie of the world , neuer so miserable : whereas the greatest , highest , largest , gloriousest estates cannot giue any dramme or drop of pure ioy , sure comfort , or true content without it . Any course of life may be cheerfull and lightsome with it ; none can euer be truly comfortable or delightfull without it . Godlinesse x x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. ibid. & a good Conscience is as a sweet perfume , that can giue a good sent euen to rags ; vngodlinesse and an euill conscience , as filthy matter , that issuing from an vlcerous bodie , is able to infect and make vnsauourie the best apparell that can be , to him especially that weareth it . And therefore y y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de virt. & vit. Heape vp and gather thee together Gold and Siluer , saith an Heathen man , build thee stately Galleries , plant thee pleasant Orchards and Gardens ; fill thee thy house with Seruitours , and the whole Citie with debtors , till thy minde be setled and satisfied ( z z Feciftinos , Domine , ad te : & inquietum est cor nostrum , donec requiescat in te . Aug. confess . lib. 1. cap. 1. Animam nisi Deus non implet . Hugo Vict. de spir . & anim . c. 65. non satiat . Aug. deverb . Apost. 16. nor can any thing but God , and the assurance of his fauour settle or satisfie it : ) all will be but ( I say not as another saith , ast; ast; - juvat illum sic domus aut res , Vt lippum pictae tabulae , fomenta podagram , Auriculas citharae collectasorde dolentes . Horat. lib. 1. epist. 2. as curious pictures to a bleared eye , as exquisite musicke to an aking head , that doth not neither helpe nor hurt , but ) as a cup of neat wine giuen one in a Feuer , as honey ministred to one that hath his stomacke pestred with choler , as delicate meats dressed for a dysenterious person , that can relish nothing can retaine nothing , receiueth no strength from them , is but the worse for them , and put by them to more paine . None of all these will be able to minister any sound ioy or comfort to thee , no more than they could doe to “ “ Eccles. 2. 4-11 . him , that had more of them before thee , than thou canst hope euer to attaine vnto , vntill thou come to haue part in him , who is the † † Psal. 36. 9. & 16. 11. Fountaine of all ioy , and the * * 2 Cor. 1. 3. God of all comfort , without whom there is no true ioy , no sound comfort to be had .

Secondly , Branch 2. to incite all those that haue attained to this estate , to ioy in it : and not to suffer outward losses , worldly crosses , calamities or the like , to depriue & bereaue them of that alacritie and cheerefulnesse that their estate may well afford them ; and that the holy Ghost , as we heard before , doth so oft require of them , euen so a a Ps. 2. 11. & 32. 11. & 33. 1. & 97. 12. & 68. 4. & 48. 11. & 149. 2 , 5. Math. 5. 12. Luke 10. 20. Rom. 12. 12. Phil. 3. 1. & 4. 4. 1 Thess. 5. 17. oft , as no one thing almost more . True it is indeed , that it is a very hard and a difficult thing , especially amids the manifold miseries of this our present b b Psalm . 39. 12. 1 Petr. 3. 11. Pilgrimage , and the c c Genes. 47. 9. Ephes. 5. 16. euill daies that here we passe rather than liue , and the rather also hauing so much of that d d Corpus mortis . Rom. 7. 24. dull mettall , that e e 1 Cor. 3. 1. muddie mould of the old Adam remaining still in the most of vs , for Christian men to reioyce so as they ought , and as they haue iust cause to doe . It is a point that is farre more easily preached than practised . Yet this should we euery one of vs striue and straine our selues vnto ; and to this purpose f f 2 Petr. 1. 10. Giue , as the Apostle aduiseth , all diligent endeuour to get assurance to our selues of our election and of our calling and conuersion vnto God ; since that g g Non est beatus , esse se qui non putat . P. Syr. Mis●● est , qui non se beatissimum judicat . Sen● ep. 10. Quid enim refert qualis statu● tuus sit , si tibi videtur malus ? Ibid. Nemo foelix est , qui judicio suo nuser est Salvian . de provid . l. 1. Miser est , si 〈◊〉 sua non amplissima videntur . Epicur . vpon our notice and apprehension of it , doth this our ioyfull and comfortable estate for the present depend ; and for want of it , many that haue much cause of ioy and comfort , were they but aware of it , liue oft times a very heauie and vncomfortable life ; and so are , through their owne ignorance and default , many times most miserable , when yet they are indeed , or at least might be most happie . And when we finde our selues so depressed and deiected , by meanes of crosse occurrents , that this alacritie and cheerefulnesse is ouerwhelmed therewith , labour to rouse vp our spirits , and say , as Dauid sometime said ; h h Psal. 42. 5 , 11. & 43. 5. Why art thou thus deiected and cast downe , O my Soule ? and why art thou so distracted and disquieted within me ? Trust still in God , and fixe thy hopes on him , who is the light of thy Countenance , and thy God . Yea doe as Dauid did , endeuour at least to doe it : when he was in a great streit , his Citie sacked and burned , his owne wiues , and the wiues and children of his followers caried captiue ; and for ought he or they then knew , all slaine ; his owne company also conspiring to stone him to death ; so transported they were with griefe and passion , each one for his owne losses ; yet amids all these difficulties it is said of Dauid , that i i 1 Sam. 10. 6. He cheered vp himselfe in the Lord his God . And so should euery one doe , that truly and sincerely feareth God , and is carefull to walke in the obedience of his will ; though he sit in darknesse , saith the Prophet , and haue no sparke of light , that his outward estate is able to afford , yet k k Esai . 50. 10. Let him trust in the Lord , and rest him on his God ; and euen then also endeuour l l Psal. 13. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. ad civ . pericht . to be glad , Motiues 4. and reioyce in his fauour and mercie , when his present estate seemeth to giue all cause to the contrarie .

This the rather Gods Children should striue and straine themselues vnto ; as to attaine , so at all times to retaine and maintaine this alacritie and cheerefulnesse in their soules :

First , Motiue 1. because the want of it is a great enemie to thankfulnesse . m m Psal. 33. 1. Reioyce in the Lord yee righteous , saith the Psalmist ; for it becommeth the vpright to be thankfull : as if they could not be thankfull , vnlesse they were n n Beneficia hilares accipiamus , gaudi●̄ profitentes : & id danti manifestum sit , ut praesentem fructum capiat . Iusta enim causa letitiae est amicum lat●̄ videre , justior fecisse . Sen. de be●. l. 2. c. 22. Gratias agere , gaudentis est . Ibid. l. 3. c. 3. cheerefull . And certainly we cannot be so thankfull to God as we should for his fauours , so long as wee haue no ioy of them , as we take not delight in them . Yea we are too too o o Ingrati grati● : uti saepe Augustin . vnthankfull to the grace of God , Motiue 2. and value his goodnesse at too low a rate , if we suffer any outward thing , what euer it be , and much more toyes and trifles , matters of no moment , to depriue vs of the ioy that we might and should enioy in it .

Secondly , because the want of it is a great hinderance vnto the performance of good duties . p p Psal. 2. 11. Serue the Lord with feare , saith the Psalmist , and reioyce before him with reuerence , And when thou commest to appeare before the Lord thy God in thy festiuals , q q Deut. 16. 11 , 14. 15. See in any case , saith God , that thou reioyce . And , r r Deut. 28. 47 , 48. Because thou wouldest not serue the Lord thy God , with ioyfulnesse and with gladnesse of heart , for the abundance of all things : therefore shalt thou serue thine enemies that he shall send vpon thee , in hunger , and thirst , and nakednes , and in want of all things . It is as s s 2 Cor. 9. 7. Rom. 12. 8. Qui cum tristitia manum porrigit , remunerationis fructum amittit . Pulchrè & eleganter in colorando beneficio candor jucunditatis laudatus est voce illa poetica , ( Ovid. Met. ) ante 〈◊〉 v●ltus Accessere 〈◊〉 . Bern. in Cant. 71. a cheerefull giuer , so t t Tertius obedientiae gradus , hilariter obedire , ut voluntati cordis , simplicitati operis , vultus 〈◊〉 adjungas . Idem de grad . obed. a cheerefull seruer , that God loueth and delighteth in . And u u Mu●tum col●rat obedi●ntiam obseq●entis , vultus s●renitas . Quis imperet lib●mer tristitiam efflanti ? Bern. ibid. Quicquid focis , cū●ilari●ate fac : bonum tunt benè facis . Sin autem cum tristitia facis , fit de te , non ipse facis . Aug. in Psal. 91. it taketh away the grace of all holy duties , Motiue 3. when with hanging of the wings , and flagging affections , when with drooping , lumpishnesse , deadnesse and dulnesse we goe about them .

Thirdly , because it heartneth Gods enemies , and giueth them occasion of triumph , when they see Gods children hang the head . Then o o Psal. 13. 2. doe Dauids enemies exult ouer him , when they see him smitten with sorrow , and like one at his wits end . It is not so much the crosses and calamities that befall Gods Church and children , as p p Fructus contumeliae in sensu & indignatione patientis est . Sen. de constant . sap. c. 17. their taking them too much to heart , and their heartlesse carriage vnder them , that heartneth and encourageth the aduerse partie , and giueth them occasion to triumph . As q q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 8. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Cor. 2. 14. & 4. 8 , 9. Genus ultionis est , eripere ei qui fecit , contumeliae voluptatem . Sen. de const. sap. c. 17. wee triumph ouer them , though they seeme to preuaile against vs , when we shew our selues vndaunted and vndismaid , notwithstanding their extremest rage , and r r Nempeidcircò aliquis te laedit ut doleas ; quia fructus omnis laedentis in dolore lesi est . Ergò cùm fructum ejus everteris non dolendo , ipse doleat necesse est amissione fructus sui . Tertull. de patient . c. 8. nothing vexeth them more , than when they perceiue that notwithstanding all that euer they can doe , yet our courage is not quailed : So on the other side againe it putteth courage into them , when they perceiue vs to be discouraged , it ministreth matter of ioy and insultation to them , when they see vs deiected and disheartned , and our countenances cast downe , as if we despaired wholly of diuine , either protection or deliuerance , and were not only at our wits end , but at our hopes end also .

And lastly , Motiue 4. because it disheartneth many from good courses . As s s Num. 13. 31. the Spies that were sent to view the Land of Canaan , by their cowardise and faint-heartednesse , brought vp a slander vpon that good Land that God had promised to bestow vpon his people , and so t t Num. 14. 1-4 . made the people that they had no desire to set further forward toward it , but began to entertaine thoughts rather of returning backe againe into Aegypt : So this heauie and vncomfortable state and cariage of Gods children , causeth religion and godlinesse to be misdoubted and traduced , as a most heartlesse and vncomfortable course ; is a meanes to bring an imputation vpon the good waies of God , as if nothing but melancholy fits were there to be found , and that sullen humour were the only predominant in all pious and religious persons ; and so beateth backe many from setting foot into good courses , that were comming on before ; yea maketh many call in question , and doubt shrewdly of the truth of those things that the Spirit of God speaketh so u u Psal. 4. 6 , 7. & 68. 4 , 5. & 89. 15 , 16 , 17. & 118. 15. Prov. 29. 6. Rom. 5. 2 , 3. oft in the Word , Conclusion . concerning the ioy and comfort of the godly mans estate .

All which well considered , it standeth vs euerie one in hand , that are attained to the state of grace and fauour with God , as wee desire to shew our selues truly and throughly thankfull to God for it , and to expresse our thankfulnesse in such a cheerefull performance of good duties , as may put life and grace into them , as wee would be loth to hearten Gods enemies , and adde courage vnto them , or to dishearten weake ones , and discourage them from comming on to him ; to take notice of our owne happinesse , and consider wel what a blessed estate we are in , and to stir vp our hearts to a ioying in it , in some measure , proportionably to that matter of ioy that it ministreth vnto vs ; and to take great heed how we suffer this ioy either to be filched from vs by any slight of Satan , or to be drowned in vs by occasion of any outward occurrents .

And here before we passe from this first Point of Instruction , it shall not be amisse , to remoue that imputation that we euen now said is by occasion of the vncomfortable cariage of some Christians , cast by many vpon the Profession of Christianitie in generall ; by answering an Obiection that may be and is oft made against the Doctrine before deliuered .

For , Obiection . Ioy the godly mans Portion ? may some man say . Experience plainly disproueth it . We see none liue more merrily and iouially than wicked and worldly men doe ; none more heauily and pensiuely than those that make most conscience of their courses : so that none , it seemeth haue indeed lesse ioy than the godly .

Branches 2. I answer to either Branch seuerally .

First for the wicked and worldly , Branch 1. such they say , a a Iob 21. 7 , 12 , 13. liue most merrily , Psal. 73. 4 , 5 , 7. and reioyce most of Esai . 5. 11 , 12. any . Amos 6. 4 , 5 , 6.

But 1. Answer 1. They iudge amisse of Ioy , and are much mistaken , that b b Tu illum judicas gaudere , qui ridet ? Aninus debet esse ●lacer , &c. Sen. ep. 23. measure ioy by outward laughter , and merriment . A sound substantiall ioy is one thing , and a tickling laughter is another thing : There is a paine sometime in the one , an inward warmth in the other . * * Itaque rectè Cit. de Orat. l. 2. Ingenij fructus tenuissimus est risus . Et ibid. Locus & regio quasi ridiculi turpitudine & deformitate quadam continetur . Vide & Quintil. instit. l. 6. c. 3. Any ridiculous toy may occasion the one , some weightie matter is necessarily the ground of the other . Whether delighteth a man more , or ioyeth him more inwardly at the heart , a bag of gold giuen him , or an inheritance befallen him , that it may be , he scarce smileth at the receit of , o● some idle iest told him that maketh him laugh till his heart ake , or till he almost burst againe withall ? c c Res severa est verum gaudium . Sen. ep. 23. True ioy , saith the Heathen man , is , though not a sad , yet a solide and a serious thing . And there is as much difference betweene idle merriment and sound ioy , as betweene wanton daliance and well grounded loue . Wicked and worldly men may haue some kinde of d d Caetera hilaritates leves sunt ; frontem remittunt , pectus non implent . Ibid. superficiall merriment , some kinde of froathie and flashie mirth , such as may † † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer . Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wet the mouth , but not warme the heart , may smooth the brow , but not fill the brest ; like e e Hac quibus delectatur vulgus , tenuem quandam habent ac perfusoriam voluptatem . Sen. ib. i. leviter aspergentem , non & penetrantem . Lips . a slight dash of raine , that washeth the stalke , but wetteth not the roote , and therefore doth the grasse little good ; or to vse Salomons comparison , f f Stolidi risus , spinarum sub olla crepitus . Eccles. 7. 6. Ecquando ne vidisti flamma stipul● exortam , claro strepitu , largo fulgore , cito incremento , sedenim materiâ levi , caduco incendio , nullis reliqurijs . Apul. in apolog. L●titiae secularis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aptissima . like an handfull of brush wood or seare thornes vnder the pot , that maketh a great noise , and giueth a great blase , but heateth little , boileth nothing , leaueth the meat still as g g Psal. 58. 9. Tractumà semicrudis carnibus ollâ extractis , priusquam ignis calorem senserint . Drus. proverb . class. 2. l. 2. prov. 30. raw as it was when it went in : But true , sound and substantiall ioy , such as that is that the godly haue , ( as is here said to belong to them ) doe such neuer attaine to .

2. Answer 2. We see what they make shew of outwardly , but wee see not what they feele inwardly . h h Prov. 14. 10. The soule only knoweth it owne bitternesse , saith Salomon : And , i i Prov. 14. 13. medio de fonte leporum Surgit amari aliquid , quod in ipsis floribus angat . Lucret . l. 4. Hilaritas ficta est : aut gravis & suppurata tristitia . Sen. ep. 80. euen in laughter oft the heart is heauie . k k Calceus iste vobis nonne concinnus admodum videtur ; solus ipse ubi pedem angat persentisco . Aemylius apud Plut. in vita ejus & Hieron . ad Iovin . l. 1. You see all of you what an handsome shooe this is , said the Romane sometime , but where it pincheth me , I feele only my selfe . So here , saith Ambrose , l l Vides convivium , laetitiam : interroga conscientiam . Ambros . offic. l. 1. c. 12. Perpetua anxietas nec mensae tempore cessat . Iuvenal . sat. 13. You see how such feast and riot outwardly ; but you consider not what gripes and twitches their consciences feele inwardly . Their laughter is neuer better than a light gigling , many times , but a strained grinning , m m Sardonius hic risus est : mordet eos interim interius conscientiae vermis cauterijs omnibus acrior . Calvin . institut. l. 1. c. 3. like the laughter of such as haue eaten of madde Smallage , which though it wring them exceedingly inwardly , yet setteth them on grinning outwardly , and so maketh them goe away with a seeming laughter . n n Prov. 29. 6. In the transgression of the wicked there is a snare , saith Salomon : And , o o Prov. 5. 22. the wicked man is holden in the cords of his owne sinne . Euery wicked man carrieth an halter about him to strangle his own ioy withall , to marre his owne mirth . The guilt of his sinne is as p p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de tranquill . Vulnus alit venis , & caeco carpitur igne . Virg. Aen. 4 . -●acitum vivit sub pectore vulnus . Ibid. -languescit vulnere caeco , Conscius ipse animus sese dum sorte remordet . Lucret . l. 4 . -ilia subter Caecum vulnus habet ; sed lato balteus auro Protegit . Pers. sat. 4. an vnseene sore , that putteth him to many a priuie pang , that himselfe onely feeleth ; as q q Evasisse putas , quos diri conscia facti , Mens habet attonitos , & surdo verbere caedit , Occultum quatiente intus tortore flagellum . Iuvenal . sat. 13. a silent scourge that giueth him many a secret jerke , that none heareth or seeth but himselfe alone .

3. Answer 3. Take it Quamvis ex honesta causa imperitus homo gaudeat , tamen affectum ejus impotentem , & in diversa statim inclinaturum , voluptatem voco opinione falsi boni motam , immoderatam , & immodicam . Sen. ep. 59. at the best , it is but as the ioy of those that are held , as we say , in a fooles paradise ; deluded with a groundlesse conceit of vaine hopes : as of a franticke person , that hath yet some s s Lucida intervalla . lightsome turnes by times , or is held with t t Insaniae illis genus hilare contigit . ( qualis illa Argivi cujusdam apud Horatium ep. 2. l. 2. ) Sed non est illa hilaritas longa . Observa : videbis eosdem intra exiguum tempus acerrimè ride●● , & accrrimè rabere . Sen. epist. 29. Hilarem illis contingit insaniam insanire , ac per risum furere . Idem de beat . cap. 12. a merrie kinde of madnesse : or of a mad man , that u u Qualis Thrasylaus ille Atheniensis qui onmes naves suas credidit , quae in Piraeum appellerent . Athen. dipnosoph . lib. 12. imagineth himselfe a rich and a great man , when he is indeed but a poore beggerly wretch : as of children in a siege , that being not apprehensiue of the danger they are in , are as busie at their sports , as their parents are at the breach , while the Citie is readie to be sacked ; or * * Peccatores dormientibus similes . Anastas . in Hexam . lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. paedag . lib. 2. cap. 10. Imò & somniantibus qui pericula vera non extimescunt , vana timent . Herolt . de temp. 2. as of men in a sleepe ; ( it is iust the sinners case ; his whole life is but as x x Eph. 5. 14. 1 Thess. 5 , 6 , 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dion . Chrysost. orat . 33. a sleepe ; he is no more awake though his eyes be open , then those beasts that are said to sleepe so : his estate as y y Iob 20. 8. & 27. 19. Nocte soporifera veluti cùm somnia ludunt Errantes oculos , effossaque protulit aurum In lucem tellus , versat manus improba furtum , The saurosque rapit , sudor quoque proluit ora , Et mentem timor altus habet , ne forte gravatum Excutiat gremium secreti conscius auri . Mox ubi fugerunt elusam gaudia mentem , Veraque forma redit , animus quod perdidit optat , Atque in praeterita se totus imagine versat . Petron. satyr . Videatur Aug. in Psal. 75. & homil. 13. Greg. mor. lib. 18. cap. 10. Ambr. de Ioseph . c. 6. & Sen. ep. 103. a dreame : ) that dreaming of strange matters , haue many false ioyes , and false feares , which z z Psal. 73. 19. Esai . 29. 8. Absque Dei no●itia quae potest esse solida , faelicitas , cùm sit somnio similis ? Minut. Octav. Vita facinorosi , ut somnium : aperuit oculos , transivit requies ejus , evanuit delectatio . Ambr. offic. l. 1. c. 12. Vide Luciani Micyllum . as soone as they are awaked , doe all vanish , and proue iust nothing . * * & Scelus tutum aliquis , nemo securum tulit . Sen. Hippol. Tutum aliqua res in malam conscientia praestat , nulla securum . Nocens habuit aliquando latendi forti●am , nunquam fiduciam . Sen. ep. 105. Safe they may be , saith the Heathen man , but they are neuer secure . And , Secure , say I , they may sometime be , but they can neuer be safe . As the Peace they haue , is but a seeming peace : so the ioy they haue is but a counterfeit ioy ; no true peace , no sound , no substantial ioy .

Secondly , Branch 2. for the godly , doe they seeme many times very a a Psal. 6. 2 , 3 , 6 , 7. & 13. 2. & 42. 3 , 4 , 6 , 7. & 73. 13. pensiue and sorrowfull ? and the life of many such to be very vncouth and vncomfortable ?

I answer : 1. Answer 1. Those that obiect this , as Bernard speaketh , do but b b Festucam quaerunt , unde oculum sibi eruant . Ben. de bon. deser. seeke for a straw to thrust out their owne eies with . For doe they see and obserue many such , as they say , that liue vncouth & vncomfortable liues ? They might as well on the other side , if they pleased , see and obserue many more that haue liued wonderfull cheerefully c c 2 Cor. 6. 10. & 7. 4. Phil. 4. 11 , 12 , 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de v●rt . & vit. euen in extreme want and penury , in so much that their whole life , for the cheerefulnesse of it , hath beene as d d Prov. 15. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diogenes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de tranquill . a continuall feast ; that haue caried themselues most comfortably amids many grieuous calamities , that a man would wonder how they could stand vpright , or hold vp the head vnder the weight of them , so as they haue done . e e Rom. 5. 3. Non è malis solùm liberaberis , sed ●mum bibes ex eis , ubi ceperis , in his etiam gloriari . Bern. de divers . 18. Not so only ( saith the Apostle , hauing spoken of Christian mens reioycing in their hope of glory ; ) but we glory also euen in our afflictions . And the faithfull Hebrews , f f Hebr. 10. 34. with much ioy suffered the losse of their goods . And the Apostles g g Act. 5. 40 , 41. Tribulatio pro salatio , contumelia pro gloria , inopia pro abundantia est . Bern. prav . serm. 63. Quomodo idem de Socrate , ep. 57. went from the Consistorie when they had beene beaten , rated and reuiled , reioycing that they were graced so to be disgraced for Christ . And Many a Martyr of Christ hath gone h h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gr. Naz. in Iulian. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem de Pasch. as merrily to the stake , as others would haue done to a feast . Now these men see and obserue the one , but the other they will not see , because they are willing to picke a quarrell to Christian profession . To vse a Comparison , vsed before me by i i Dr Burgesse on Act. 9. 31. a right reuerend Diuine . Suppose a man come into one of your shops , and aske to see some wares : which when he is shewed , he findeth some fault with ; & though you tell him you will shew him better , yet he refuseth to see them , and so goeth his way : will you not say that such a one came not to buy , but to cauill ? In like manner , when men to obiect against piety and godlinesse , as the mother and meanes of a most vncomfortable life , shall picke out examples of some few distressed and disconsolate Christians , that either oppressed with melancholy , or k k Bona non sua nerunt . -Virg . Georg. l. 2. mistaken through weaknesse of iudgement in their owne estates , liue pensiuely , and shall rehuse to take notice of others many more , ten to one , that liue cheerefully , and goe on ioyfully with much comfort and contentment in a religious course of life ; we may well say and deeme of such , that they deale very vnequally , and are bent to cauill only at the practise and profession of pietie , because l l Volentes ea vituperant , sibi quae non placent . they haue no loue or liking to it .

2. Answer 2. Are good men , sayest thou , many times heauie and sad ? It is not godlinesse or holinesse that maketh them so heauie , but the want of it rather , either in others or in themselues .

And not to insist long vpon the former , that the godly are oft heauie , not because they are themselues holy , but because others , m m Act. 26. 29. whom they desire should be so , n n Rom. 9. 2 , 3. are not as themselues are . It is not their owne holinesse , but thy prophanenesse that maketh them heauie . As o o 2 Pet. 2. 8. the bad liues of the Sodomites were an heart-sore to Lot , and p p Psal. 119. 136 , 158. the wicked courses of Dauids enemies , a great griefe vnto Dauid . q q Sicut , Malus bonum esse vult malum , ut sit sui similis . Plaut. Trimum . 2. 2. Ita bonus bonum . Nor were a man indeed truly good , did hee not desire to haue others also good ; r r Magnus bonorum labor est mores tolerare contrarios , quibus qui non offenditur , parum proficit . Tantum enim torquet justum alieni peccati iniquitas , quantum à sua recedit . Aug. in sent. Prosper . 122. Itaque scite ac verè Martin . Dum. de morib. Qui aequo animo malis immise●tur , malus est . nor can he be desirous that others should doe well , but he must needs be grieued when hee shall see them doe otherwise than well . They are one maine cause of their heauinesse , that finde fault with them for it . They should haue the lesse cause to be heauie , and it were not for such as they are .

But to let that passe , it is not so much the light of their present , as the consideration of their former estate that maketh good men so sad . They are not heauie , because they are now holy , but s s Neminem pudet , nemimem poenitet , nisi quod plane retrò non fuerit . Tertull . apolog. because they were not sooner such : that they haue spent , or mis-spent rather so much time , in an vnholy course of life , which now seeing their owne folly , they seriously repent of , and are sincerely sorie for . Or if their griefe arise , as it may well also , from the sight of the present ; it is because they are no holier than they are . t t Greenham alicubi . The godly , saith one , are not heauie therefore , because they are holy ; but therefore are they heauie , because they are no more holy ; because they are not so holy yet as they would be : because they see so much u u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz de Sasim . Ep sc. vnholinesse yet abide by them . As x x Eccles. 5. 10. the loue of money maketh men thinke that they haue neuer enough of it ; and the greedie desire of hauing still more , makes them not regard or take notice of what already they haue . You shall heare the rich oft complaine that they are y y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in 1 Cor. hom. 14. Confessio est paupertatis augendi cupiditas . Omnis enem cupido acquirendi ex opinione inopiae venit . Apul. in apolog. but very poore men ; and they are indeed in some respect as they say . So the great loue of godlinesse , and the greedie desire of it , and that euen out of the comfort and sweetnesse that they haue felt and found in it , doth oft so possesse the hearts and mindes of the godly , that it withholdeth them from seeing and taking notice of what they haue , and maketh them many times pensiue , because they haue so little z z Quid enim refert quàm magnum sit , quod tibi minus est . Apul. ibid. as they imagine , though being more than ordinarily stored with it , of that which so earnestly they desire . Nor ought that heauinesse of theirs therefore be imputed to be holines , which either the true or supposed want of it produceth . It is a very vnequall thing , to charge holinesse with that that vnholinesse is the cause of , and much more to challenge the godly for that , which themselues and such as they be , are the cause of .

3. Answer . 3. Doe some godly men lead a very vncomfortable life ? It is by meanes of their weaknesse and ignorance of their owne happinesse . a a Foelicitatem ipsi suam no intelligunt . Sen. de benef. lib. 2. cap. 27. They iudge not aright of their owne present estate ; they are not yet acquainted with the voice of Gods Spirit , that speaketh peace and comfort to their soules . As when men come at first into a strange countrey , it is some space of time ere they can vnderstand b b Psal. 85. 8. the language , and so come to conuerse familiarly with the Natiues thereof . So is it with Gods Children oft for some space of time , after their first conuersion to God and godlinesse , they vnderstand not instantly the language of Gods Spirit , which they haue not beene formerly acquainted with ; nor apprehend they therefore presently those sweet comforts and ioyes that their present estate and condition affordeth . It is with them as with a prisoner or a condemned person , that though hee haue his pardon signed and sealed , and newes brought him of it , as c c Gen. 45. 26. Iacob had of Iosephs life and state , yet doth not beleeue it ; or when the deed it selfe is shewed to him , yet because he cannot himselfe reade it , or see his owne name in it , or else because , it may be , he mistaketh somewhat in it , giueth no credit at all to it , and so hath no more ioy of it yet , than as if it were not . And we may adde also , that euen melancholy is many times a cause of it . For Gods grace , though it renue and change the disposition of the soule , yet it altereth not the naturall constitution of the bodie . Euen the godly therefore , as they are some of them made of a melancholike mould as well as others , so are they d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act. 14. 15. Iam. 5. 17. subiect , as well as others , to melancholike passions and affections ? An humour that is wont to raise many strange imaginations , groundlesse griefes , false feares and frights , senselesse surmises ; and as * * Per vitrum viride visa viridia videatur . Cardan . de subtil . l. 7. a peece of coloured glasse maketh all that is seene thorow it , yea the very Tinguntur ab eis in quorum oram subeundo venerunt . Plin. hist. nat. l. 2. c. 18. Sunne-beames , that passe in by it , seeme all of the same colour with it selfe ; so this blacke humour representeth all things to the eye of the soule † † Vti de slava bile Varro in Eumenid . Arquatis lutea videntur , etiam quae non sunt lutea . Nonius de propr . serm. l. 1. as duskish and darke , full of horrour and terrour , euen the very bright beames of Gods fauour , and the louely fruits and effects of it , picking many times matter of feare and misdoubt out of those things , that might giue it best assurance . That which e e See Bright of Melanchol . chap. 17. & 34. & 35. the Deuill also taking aduantage of , is not negligent to worke vpon , and by meanes thereof , to possesse the minds of such , with such conceits of themselues , which by reason of their melancholy , hauing once made a deepe impression , are not easily againe remoued , as may vex and turmoile them , and either make them wearie of Gods waies , or discourage others from entring into them . And it is vnequall to ascribe that vnto godlinesse in generall , that proceedeth from the f f Quomodo Cicer. de senect. Non est proprium hoc senectutis vitium , sed commune valetudinis . speciall constitution of some few godly ones only , and is no other than is common to them , with many other prophane also , being of the same constitution , though not in the same condition , that they are . We see , schollers many , more than others ordinarily , subiect to melancholy , because their retired courses of life and priuacie of studie , is a great meanes to feed that humour where it is naturally found : yet neither followeth it therefore , that all Schollers liue vncomfortable liues , because some doe so , that are possessed and oppressed with that humour . Nor may that rightly be ascribed to studie and learning , which not it , but the constitution of some students produceth .

4. Answer 4. Doe men liue sometime not so comfortably , when they begin to grow godly ? The vntowardnesse of their corrupt nature is the cause of it . It is no maruell if the spirituall breeding be with some difficultie : especially when we go , as g g Gen. 25. 22 , 23. Rebekkah did , with two twins , and those such too as cannot agree well together . No maruell , I say , if there be some h h Galat. 5. 17. Rom. 7. 23. striuing and strugling , and such as may sometime cause much inward trouble and distraction , vntill the better of them haue got the vpper hand of the other . i i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pythagoricum monitum . Plut. de fuga . & de sanit . Verum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magis , uti idem de tranquill . Hinc Antonini Imper. monitum vitae suae l. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Make choice of the best course of life , said the Heathen man sometime , and vse and custome will make it familiar and pleasant . But as it is with milstones , though they be hewed as fit as may be either to other , yet they grinde not at first so handsomely , till they haue wrought sometime together : Or apparell , though well made , and fit for the bodie , yet is not so easie at the first putting on , as when it hath been worne a while : Nor doe man and wife many times , especially hauing some crosse qualities , agree so well at first as they doe afterward , when they come to vnderstand more throughly either others disposition , and haue learned to fashion and apply themselues either to other . So it is here : k k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 11. 29. Grave dum tollis , suave cùm tuleris . Greg. in Ezech. l. 2. hom. 7. Quàm malè inassueti veniunt ad aratra juv●enci ? Christs yoake , saith Gregory , seemeth heauie at the first taking of it vp ; it becommeth easie , yea delightfull , when a while we haue borne it . Gods Spirit and our corrupt nature do not fadge so well at first : they seeme somewhat vncouth courses that we are entred into , till we haue inured our selues vnto them . It is our owne l l Hosh. 10. 11. vntowardnesse , and vnrulinesse , our m m Hosh. 13. 13. sticking at the birth , our vnwillingnesse to yeeld our selues vp wholly vnto God , n n Rom. 8. 7. the rebelliousnesse of our spirit not reduced so easily to the obedience of Gods good Spirit , that hindreth our comfort , that procureth to vs that discomfort , which more godlinesse admitted and giuen way to would cure . o o Sublata causa , tollitur effectus . For the cause taken away , the effect would soone cease .

5. Answer 5. Are euen godly men sometime in very lamentable plight ? Their owne wickednesse , their owne wantonnesse , not their weaknesse only , is sometime the cause of it . For euen p p Psal. 119. 176. Gods children also oft-times straying out of Gods way , as wee are wont to say of children , light into harmes way , and come home againe by weeping crosse . Euen Gods children are now and then shaking hands with the wicked , and taking part with Gods enemies , as q q 2 Chron. 18. 1 , 3 , 31. & 19. 2. Iosaphat with Ahab , which they pay full deare for oftentimes before they haue done with it : yea as our children , so r r Deut. 32. 15. Gods children , when they are full fed especially , are ouer-prone to grow wanton , and will needs be dipping their finger sometime in the Deuils sauce , as I may so say ; as children sometime out of a lickerish disposition , will be tampering with such things , * * Negatis animus in●iat avidsus . Bern , in Cant. 67. Audax omnia perpeti Gens humana ruit per vetitum nefas . Horat. carm. 1. 3. Nitimur in vetitum semp●r , cupimusque negatum . Quod non licet , acrius urit , Ovid 〈◊〉 . 2. 19. as they are forbidden to meddle with , and it is dangerous for them to deale with ; which costeth them afterward many a deepe sigh and a salt teare , ere they can recouer againe of the euill , and the inward discomfort , that by meanes thereof accrueth vnto them . It was Dauids case : s s Psal. 30. 6 , 7. when he was now at rest and ease , t t 2 Sam. 11. 2 , 3 , 4. hee was led aside , and fell a dalying with some sinfull delights , that u u Psal. 32. 3 , 4. eclipsed his ioy and comfort , and procured to him such discomfort , as made his life for a long time together most vncomfortable to him , x x Psal. 51. 8 , 12. it being a long time ere he could throughly recouer his former state of ioy and comfort againe . But what is the true cause of discomfort in such cases ? It is not godlinesse ; it is Causa tristitiae peccatum est : causa laetitiae justitia est . Aug. in Psal. 42. vngodlinesse . y y Crudelem medicum intemperans aeger facit . P. Syr. A disordered patient , wee say , maketh a cruell Physitian . The patients disorder and misdieting of himselfe , contrary to the rules by the Physitian prescribed him , procureth him oft much paine , disturbeth the cure of his disease , hindereth his recouery , requireth new purgings and potions , yea peraduenture ●earings and cuttings , that otherwise hee should not haue needed ; which z z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. ad cives periclitant . to lay the fault of , therefore , on the Physitian , or the rules of Physicke , or the courses by him prescribed , and of the patient neglected , were vnreasonable and senselesse .

6 Answer 6. Are the godly in these cases full of sorrow and griefe ? Euen in such sorrow and sadnesse there is the † † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil . Caes. hom. 4. seed of sound ioy . a a Matth. 5. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Philip. hom. 14. The way to ioy is by griefe ; as the way by Physicke is to health . As the worldly mans b b Pro. 14. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antipho . Apes pungunt , quia ubicunq dulce est , ibi & acidum teperies . Petron. Satyr . ioy endeth in griefe ; so the godly mans c c Esai . 61. 3. Matth. 5. 4. griefe endeth in ioy . d d Greenham observ. He is not farre from true ioy , that can sincerely sorrow for his sinne . For as e e Bellum contra diabolum pacem patrat ad Deum . Origen . ad Rom. 5. Nisi discordaveris cum diabolo , pacem non habebis cum Christo. Aug. quest. N. T. 92. Itaque verè Greg. Naz. de pace 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et in apolog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . warre with the world procureth peace with God ; so f f 2. Cor. 7. 9 , 10 , 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Phil. hom. 15. sorrow for sinne produceth ioy in God . Yea he hath much matter of sound ioy in him , as we shall afterward see , that can and doth seriously lament and bewaile his owne wants , his vntowardnesse , his former wantonnesse , his wickednesse . What say I , there is matter of ioy ? There is euen ioy oft herein . There are g g Gen. 43. 30. & 45. 2. & 46. 29 , 30. Communis lachryma est & moerori & gaudio . Non solus dolor lachrymas habet ; habet & laetitia lachrymas suas . Ambros. in Satyr . Habet & lachrymas magna voluptas . Sen. Thy. 5. 2. teares of ioy , as well as of griefe ; and there is also h h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gr. Naz. in Iul. 1. Ex consideratione alicujus delectabilis cum permixtione alicujus tristabilis . Aquin. sum. 2● . 2● . q. 82. a. 4. a mixture oft of the one with the other . Men take i i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Caes. hom. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isid●r . Pe●ep . 8. l. 3. Flebo meos casus : est qu●dam stere voluptas . Expletur lachrymis , 〈◊〉 dolor . Ovid. trist. 4. 3. pleasure and delight sometime euen in mourning and bemoaning themselues , as well as in mirth . And I make no doubt , but that many of Gods children do many times take as much k k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. 〈…〉 14. delight , and finde as much comfort , euen in their godly griefe , and in the bewailing of their wants , as any worldly men doe ordinarily in those outward pleasures , that their hearts and affections are most caried away with . Nor let any naturall man much maruell hereat . For if such can take so much pleasure , as I haue heard some of them confesse , and as l l Ipse dolor v●lupt●s est . Aug. confess . l. 3. c. 2. Augustine obserueth , in seeing an idle play of some fained subiect , that so affecteth them , that it draweth teares from them , though the thing acted nothing at all concerne them , nor , it may be , euer was in truth executed , that they desire and long exceedingly to see it againe ; then they need not maruell , if Gods Children can take much more pleasure in this their holy griefe , though it draw many a teare from them , that so neerely concerneth them ; and in those religious teares , which are so pleasing to God , that they cause m m Luk. 15. 7. much ioy in heauen , and by which n n 2 Cor. 7. 10. so much benefit accrueth to themselues . They may well be comfortable , that are o o Matth. 5. 4. the procurers of comfort ; they may well be pleasant and delightfull teares , that are p p Luk. 6. 21. sure pledges of eternall ioy and delight .

7 Answer 7. Doe not the godly seeme so ioyfull oft-times as the wicked ? or make so much shew of mirth outwardly ? It followeth not that therefore they are not as ioyfull , or haue not as much mirth as they . For the ioy of Gods children , as the ground of it , is more inward , than outward : as q q 1 King . 6. 4. Ezech. 40. 16. the windowes that conueyed the light into Salomons Temple , were wider within , than without they were . r r Levium metallorum fructus in summo est : illa opulentissima sunt , quorum in alto latet vena , assiduè plenius responsura f●dienti . Sen. epist. 23. The richest veines of Oare lie deepest in the ground . And s s Solidum gaudium plus introrsus patet . Ibid. the greatest ioy many times makes outwardly least shew . As hypocrites oft-times t t 2 Cor. 5. 12. reioyce in the face , as the Apostle speaketh , when yet they reioyce not in the heart ; and worldly men many times u u Spem vuliu simulat , premit altum corde dolorem . Virg. Aen. l. 1. Rebus affectis hilaritatem de industria ●●●ulant , & adversas res adumbrata laetitia abscondunt . Sen. ad Polyb. c. 24. set a good face on it , and make semblance of mirth outwardly , when their hearts are inwardly the whiles pincht with paine : so the godly oft-times reioyce in the heart , when yet they reioyce not in the face ; ( x x 2 Cor. 6. 10. as sorrowing , saith the same Apostle , and yet alwaies reioycing : ) and haue their soules fraught inwardly with abundance of ioy , though their lookes outwardly shew it not . y y Psal. 45. 13. The Kings daughter , saith the Psalmist , is all glorious on the inside . As the glory of Gods Church ; so the ioy of Gods children is much , yea or most , inward : and it is no maruell , therefore , if z z 1 Iohn 3. 2. the world and worldly men see not either the one or the other ; they want a a 1 Cor. 2. 14. spirituall eyes to discerne either . They thinke there is no mirth , but where there is gigling and laughing , or swaggering and reuelling , and the like . But Gods children may say to them , as our Sauiour to his Disciples , b b Iohn 4. 33. I haue other meat than you wot of ; so , c c Non n●vit impius gaudium justi . Aug. in Psal. 137. We haue other manner of ioy than you are aware of . The godly are oft merry , though they make little shew of it : yea their mirth is most many times , when it is least seene . Those that prescribe rules for the choice of Simples , aduise to take herbes in the Spring , flowers in Summer , fruits in Autumne , d d Vel ineunte , vel exeunte hyeme , antequam in caulem ascendere humiditas ceperit , Cord. in pharmacop . roots in Winter ; and why roots for the most part at that time ? Surely because the sap is then gone downe ; it is most in the root , when it is least in the stocke ; it is most of all then vnder-ground , when it is least to bee seene aboue ground . And so it is oft-times with the ioy of Gods children , e e Martyr etiam in ●atena gaudet , Gaudebat Crispina , cùm tenebatur , cùm audiebatur , cùm damnabatur , cùm ducebatur . Aug. in Psal. 137. it is most rise many times with them inwardly in the heart , when least shew of it appeareth outwardly , or discouereth it selfe in their life .

Lastly , Answer 8. Is the ioy of Gods children many times obscured ? or doth it not oft so euidently appeare outwardly to the eye ? It is no maruell . As we said euen now , It is here oft Winter time with them . It is so in some sort generally so long as they liue here . It is Summer here with the wicked , it is Winter with them . f f Psal. 37. 2. & 92. 12. Foenea quadam foelicitate temporaliter florent . Aug. epist. 120. c. 5. Gramen hyeme viret , aestate arescit : arbor arescente gramine virescit . Idem in Psal. 36. The one is as the grasse that is greene in Winter , but withereth when the heat of Summer once commeth . The other is as the Oake , that in Winter seemeth seare , but when Summer commeth sprouteth out , and continueth fresh and greene then , when the grasse is parcht and burnt vp , or made hay of . g g Coloss. 3. 3 , 4. You are now dead , saith the Apostle ; and your life is hid with Christ ; but when Christ , who is your life , shall appeare , then shall you also appeare in glory with him . As if he had said , It is now Winter time , and the sap lieth hid in the root with you , but when Summer commeth , you shall spring out , and be in your prime as trees and plants are h h Malach. 4. 2. when the Sunne approacheth .

But more specially it is Winter with them at some time more than at others . As in times of affliction , desertion , temptation and persecution . That is the Winter that in the i i Cant. 2. 11. Canticles the Spirit specially speaketh of . And no maruell if ioy and comfort be then oft-times restrained with them ; at least if they doe not then so apparently offer themselues to outward view . Who would expect or require leaues or fruit ordinarily in Winter time from a tree ? Not but that the godly haue euen at such times also good ground euen for great ioy and much comfort ; howsoeuer they see it not for the present : or but that they haue many of them many times in many such cases , k k 2 Cor. 1. 5. & 7. 4. as much ioy and com●ort as euer : l l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , arbor , non avis , ut Tertull. de resurr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 92. 12. & 1. 3. Ierem. 17. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. sympos . problem . l. 8. c. 4. Palmae folia non decidunt . Plin. hist. nat. l. 16. c. 20. Ex eis quae semper virent , quaedam folia abjiciunt , ut Laurus & Pinus , alijs clam subnascentibus , palma verò perpetuis vestita soliis , quae semel produxit , ad finem usque retinet . Glycas ann. p. 1. c. 5. like the Palme-tree in that regard , that keepeth his greene hew continually , and neuer casteth his leafe all the yeere long . But that then vsually ioy and comfort is somewhat obscured with the most , with weake ones especially , who yet when they are free from such fits , liue as cheerefully , as ioyfully , as comfortably as any .

Such occasions and occurrents then are the godly subiect vnto now and then , that through their weaknesse oft disturbe much and dimme their ioy for a time . And are not worldly men also subiect to many diseases , disasters , crosses , griefes , discontentments , that set them oft off the hinges , and marre all their mirth ? It is an vnequall thing then for them to taxe religion for that , or to twit the religious with it , which m m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Simonides apud Plut. de util . ex inim . to all other courses of life is incident as well as to it . An vnequall thing for them to require such an equall tenure of disposition from a Christian man , in all occurrents and accidents , as no other is able to exhibite . They may n n Exigis ut nulli gemitus tormenta sequantur ? Acceptoque gravi vulnere flere vetas ? Ovid. trist. 5. 1. Nulla flendi major est causa qu●m flere non posse . Pollio apud Se. controv . 4. 1. Misero si flere no licet , magis hlendum est . Cestius ibid. 3. 8. as well require mirth of a naturall man in the middest of some sharpe fit of a burning feuer or the like , as require alacritie and cheerefulnesse of a Christian in some such cases .

But to come somewhat neerer home to the portion of Scripture that we haue in hand . Answer 9. Is not the ioy of the godly in this life either so full or so sensible ? The Reason is here intimated . It is o o Imperfectis adhuc gaudium saepe interscinditur . S●● . epist. 72. but Seed-time as yet . And to see to oft-times there is little difference , though indeed there be much , betweene an acre of ground that lieth still vnsowen , and one that is sowen with some precious seed .

And so passe wee on to the second Point before propounded , Consider . 2. how farre forth Gods children doe euen here partake of this Ioy . They are not wholly depriued or debarred of it for the present . For they are incited vnto it , p p Vers. 12. in the very next words to my Text. And yet they are not come to the whole crop neither ; it is not their Haruest-time yet : that is not till q q Matth. 13. 39. the worlds end . Light is sowen for them , saith the Psalmist .

Whence obserue we , that

This Life is the religious mans Seed-time . Observ. 3.

Ioy is but sowen for him here .

As r r Iam. 3. 18. Gal. 6. 7 , 8. the fruit of Righteousnesse ; so Light and Ioy are said here to be sowen .

And that principally for these causes :

1. Reason 1. Because it is here hidden oft , it is not so apparent to the eie ; it is as s s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. tom. 6. orat . 42. corne in the ground , that lieth there vnseene : it is much clouded and obscured with many crosses and conflicts .

2. Reason 2. Because it seemeth buried and ouerwhelmed to some . As t t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Chrysost. ibid. Solo sepulta credit quae sunt credita . an ignorant person , that knew not the nature of graine , and the efficacie that is in seed , would thinke it were not sowen , but buried and cast away , when it is cast into the ground , and laid vp in the earth .

3. Reason 3. Because it is not yet come to his height and full growth , or to that increase that it will come vnto . The graine may sprout in the ground , but u u Terra nunquam sine usura reddit quod accepit . Cicde senect. that is nothing in comparison to that that it is expected to come vnto .

4. Reason 4. Because it is euen here a breeding , and in time it will breake forth , spring out , shoot vp ; yea so x x Psal. 112. 4. Est. 8. 16. it doth also here ; and in due time produce and bring forth a plentifull Haruest . For , y y Psal. 126. 5. Non spes solùm fructus , sed & fructus est ipse in semine . Bern. in Psal. 90. serm. 17. Those that sow in teares , saith the Psalmist , shall reape in ioy . And where this seed of Light and Ioy is now sowen , a further larger crop of it shall there sometime succeed .

The consideration whereof may serue ; Vses 4.

First , Vse 1. to admonish Gods children not to be dismaid and discouraged , Admonition . or to grow discontent , if they cannot find and feele yet that large measure of spirituall ioy and comfort , that they desire , and expected , yea and in the word of God is oft promised . It is but our Seed-time yet . And would we haue Seed-time and Haruest concurre ? No , z z Iam. 5. 7. Behold the Husbandman , saith Saint Iames , how hee waiteth fon the pretious fruit of the earth ; and expecteth patiently till a a Zech. 10. 1. the first and latter raine be passed on it . And in like manner must wee haue patience till Gods Haruest-time come , and then shall wee be sure to haue our full crop , whatsoeuer it please God to impart vnto vs of it before ; in the meane while looking constantly after the spirituall b b Deut. 32. 2. Hebr. 6. 7. raine of the Word , and praying instantly for the sweet dewes of his Spirit , to descend downe vpon our soules , for the cherishing and improuing of this seed of ioy sowen in vs . When we haue laid our graine into the ground , we doe not looke to see it the same day againe , much lesse to reape the same day , ( as he saith of the Hyperborean people farre North , that c c Heresbach . de re rust . they sow shortly after the Sunne rising with them , and reape before the Sunne set , that is because the whole halfe yeere is one continuall day with them : ) no , wee expect not the next day , nor the next weeke neither , to see it againe aboue ground ; but we are content to wait patiently till the yeere come about ; and are glad when wee see it but after a month it may be , beginne to peepe out of the ground , liuing in hope stil of the further growth of it , and to enioy at length , after the spire and the blade , a full eare . So must we learne likewise herein patiently to wait Gods good leisure , and though wee see a long time but slender growth , scarce any sight at all of it , yet not to be dismaid therefore or discouraged , but d d Spes alit agricolas : spes sulcis credil aratis Semina , quae magno samore reddit ager . Tibull . 2. 6. liue in hope , as the Husband-man doth , of further increase of it , and of a full crop at length , when God shall see it good . And the rather by much may wee liue in hope , and e e Rom. 4. 24. - credula vitam Spes fevet . - Tibull . ibid. liue by hope here than there , because the seed that is there sowen , after it is so sowen may miscary ; it may be cast into the ground , and die there , and so neuer come vp againe : ( f f Ioel 1. 17. The graine , saith Ioel , is rotted vnder the clods : ) it may spring vp well , and g g Exod. 9 31. be blasted , while it is yet in the blade : it may be eared , and yet perish ere it come to be cut : h h Ioel 1. 5 , 16. - s●pè est Spem mentita seges . Horat. l. 1. ep. 7. The meat , saith the Prophet , is cut away from your mouth : that is , it is spoiled & stroyed when it is full ripe , & fit for the sickle , when you make full account to feed on it , and it is in a manner euen in your mouthes . But this spirituall seed of light and ioy ( i i Deradice siquidem certius dici potest , quod de fructu Sen. ep. 59. Gaudio junctum est non desinere ; nec in contraria verti . Et ep. 23. Nunquam deficiet , cùm semel undè petatur inveneris , Et ep. 27. Si quid obstat , nubium modo intervenit , quae infra feruntur , nec unquam diem vimcunt . the maine matter and ground of it , I meane ) that is sowen in the hearts of Gods children , being an incorruptible seed , shall neuer die and decay , but though it may seeme to lye dead there for a long time together , yet it shal surely sprout out , and in time shew forth it selfe ; yea it is euen then sprouting , when it seemeth so to lie k k 1 Cor. 15. 36. dead , and it will daily be growing , as the l l Mark . 4. 26 , 27 , 28. Gaudium exse ortum fidele firmumque est , & crescit , & ad extremum usque prosequitur , Sen. epist. 98. seed cast into the ground , though it be not regarded , or notice taken of it , till it come to its full growth . For m m Prov. 4. 18. the way of the Iust , saith Salomon , is as the light , that shineth more and more till it be broad day light . And , n n Psal. 37. 6 , 7. God will in his due time bring their righteousnesse forth as the light , and their iudgement as the noone-day , that doe quietly and constantly rest vpon him , and are content to wait and abide his pleasure . For , o o Gal. 6. 8. He that soweth to the Spirit , shall from the Spirit reape life eternall . And , p p Prov. 11. 18. He that soweth righteousnesse , shall haue a sure reward . And , q q Gal. 6. 9. Vse 2. Caution . In due time we shall reape , if we faint not .

In the meane space let vs take heed , that wee be not herein our owne enemies ; that wee doe not by our disorders and excesses , by our owne wickednesse or wantonnesse disturb wilfully our owne peace , and so eclipse our owne light , by r r Esai . 59. 2. ●am. 3. 44. interposition of some grieuous enormities , which as s s Sol interventu Lunae occultatur , Luna terrae objectu : ita vices redduntur , eosdem Solis radios Luna interpositu suo auferente terrae , terraque Lunae . Plin. hist. nat. l. 2. c. 10. the darke bodie of the Earth comming betweene the Sunne and the Moone , may be a means to restraine the sweet influences of Gods Spirit , that otherwise wee might haue enioyed : ( t t Vis nunquam triflis esse ? benè vive . Bona vita semper gaudium habet . Aug. apud Tambac . de consol . Theolog. l. 9. & Isidor . de mijer . hom. l. 2. Wouldest thou neuer be sad ? saith Augustine , haue an eye to thy life , be carefull euer to liue vprightly : A religious life can neuer want matter of much ioy . ) Or how we grow u u 1 Thess. 5. 19 , 20. negligent in the vse of good meanes for the maintaining and feeding , yea x x 2 Tim. 1. 6. for the stirring of it vp , and the making of it burne cleare , that so we may walke cheerefully and comfortably in the light of it . For y y Zech. 4. 2 , 3 , 12. light must , we know , be maintained , and oft z z Exod. 27. 21. tended and trimmed , or else it will but burne dimme and afford little light . Yea , if wee doe finde at any time some defect in this kinde , some restraint of spirituall comfort , let vs descend into our soules , and seriously examine our selues , whether wee nourish not within vs some secret corruption , that may choake this our ioy , and like a thicke fogge , or a filthie vapour ascending vp in our soules , may keepe the light of Gods countenance from shining in vpon vs so brightly as otherwise it would , or peraduenture formerly it hath done .

Againe , Vse 3. Exhortation . Is this seed sowen alreadie ? and is there a sure crop to come of it ? Then , as the Psalmist thereupon here inferreth , a a Vers. 12. Reioyce , yee righteous , and be glad in the Lord . Bee not as ground or land that lieth wholly vnsowen . Full glad is the Husbandman when hee hath had a seasonable seed-time , and hath got his graine once well into the ground . But how merrie , thinke you , would he be , if hee could haue his crop secured ? This should therefore serue againe to incite and stirre vp all Gods Children , to constant and continuall ioy and reioycing , hauing so sound a seed of ioy sowen in them , and being so sure of a large and plentifull crop of it : to say with the blessed Virgin , b b Luke 1. 46 , 47. My soule doth magnifie the Lord , and my spirit reioyceth in God my Sauiour : And with the Spouse in the Prophet , c c Esai . 61. 10. I will greatly reioyce , and my soule shall be ioyfull ( for why should it not be so ? ) in my God ; euen d d Habb. 3. 18. in the God of my saluation .

Yea it may well serue to checke vs , Vse 4. Reprehension for that fondly and wilfully we suffer our selues by euery slight and trifling occasion to be bereft of this ioy , whereof Gods mercy and goodnesse hath in part put vs here in present possession . There is e e Adhuc in nobis non pueritia , sed , quod gravius est , puerilitas remanet . Sen. ep. 4. Etiam post jiuventam canosque puerilitas est . Ide●● de conflant . sap. c. 12. a childish and peeuish humor naturally in euery one of vs : and some tang and taint of it we may obserue euen in Abraham ; f f Gen. 15. 1 , 2. Feare not , Abraham , saith GOD himselfe to Abraham ; I am thy buckler , and rich reward . But , Lord , what wilt thou giue me , saith Abraham to GOD againe , so long as I goe childlesse ? As if all he had were nothing , or he could haue no ioy of any thing , so long as he was without that one thing , so long as he wanted a sonne and heire : as g g Ester 5. 12 , 13. Haman had no ioy of all his wealth and honour , and grace and fauour with King and Queene , so long as h h Ester 3. 2 , 4 , 5. Mordecai crouched not to him , nor fawned on him , as others did . And the like wayward humour is too rise with the most of vs . We are like i i Contemnenda miramur , pueris simillimi , quibus omne ludicrum in pretio est . Parentibus quippe , nec minus fratribus , praeferunt parvo aere empta monilia : & tam nucibus amissis flebunt quam parentibus . Sen. de ira l. 1. c. 12. children with whom toyes and trifles are more regarded than matters of greater worth and weight : and who therefore k k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de tranquill . if some one of those toyes be taken away from them , though they haue many more of them besides , will in a pettish humour cast all the rest away after it , and sit whining for that one . The losse or want of some one trifle , and that such sometime as a Christian man or woman might well be ashamed to make any reckoning or account of , that either we had and haue lost , or doe want and would haue , I say not of l l Genes. 37. 34 , 35. 2 Sam. 18. 33. & 19. 2-7 . Ierem. 31. 15. a childe , or of a friend , or a father , or of some worldly meanes , ( that the most are wont most m m Ploratur lachrymis amissa pecunia veris. Iuven. sat. 13. heartily to mourne for ) but of a fine ruffe , or a new fashion , or of a good looke from some great one , or of a bowe of the knee from some inferiour one , or of an hawke , or an hound , or n n See Guevaraes letter to a Lady , vpon such an occasion ; in his golden Epistles . Et de quiousdam Iuvenal . satyr . 6. Morte viri cupiant animā●ervare catelli . a whelpe , ( for euen so low , and yet lower , doe our base affections oft deiect vs ) doth so affect vs , and goe so neere to the heart with vs , that o o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Socrates apud Stob. c. 4. it is a meanes many , too many , times to abandon all ioy and mirth with vs , as if all the p p Iob 15. 11. gratious fauours of God towards vs in Christ Iesus , and all the q q Ephes. 1. 18. rich and glorious hopes of our eternall inheritance with him , were all nothing in comparison of such a trifle as that , or not able to ioy and cheere vp our hearts without it . This childish and sottish qualitie should we euery one of vs take notice of in our selues , of too much pronenesse at least vnto it , and r r Ab hac te infamia vindica , ne videatur plus apud te valere unus dolor , quàm haec tam multa solatia . Sen. ad Polyb. consol . c. 31. striue and labour against it , as being worthily ashamed of it , and considering with our selues , what an vnworthy thing it is , that the loue and losse of such pidling toyes , yea or of any worldly thing whatsoeuer , should preuaile so farre with vs , as to depriue vs of that ioy and comfort that our blessed estate in Christ Iesus euen for the present may well minister vnto vs . An Heathen man telleth a Courtier that had lost his Sonne ; that s s Fas tibi non est , salvo Caesare , de fortuna tua queri . Hoc incolumi salvi tibi sunt tui . Nihil perdidisti : non tantùm siccos oculos tuos esse , sed etiam laetos oportet . In hoc tibi omnia sunt ; hic pro omnibus est . Adversus soelicitatem tuam parum gratu● es , si tibi quicquam hoc salve , flere permittis . Sen. ibid. c. 26. hee had no cause to mourne , either for that or ought else , as long as his Soueraigne was in safetie , and hee in fauour with his Soueraigne , hee had all things in him ; and should be vnthankfull to his good fortunes , if he were not cheerefull both in heart and looke , so long as things stood so with him , as then they did . How much better may it be said to euery true Christian , let his wants and his losses be neuer so great , that he hath little cause to mourne for them , so long as hee is in grace and fauour with God ; t t Deum habens , omnia habes . Aug. de temp. 146. hee hath all things in him , and u u Quid hac Iobi miseria miserius ? & quid tamen hac infoehlicitate foelicius ? Perdiderat omnia , quae dederat Deus . Sed habuerat ipsum , qui dederat omnia , Deum . D●ta perdiderat , non datorem . Omnia perdiderat , & plentis erat . Idem in Psal. 66. & de divers . 12. so long therefore he is happie , and he haue nothing else but him . And exceeding vnthankfull is he to Gods goodnesse , if the apprehension of it x x Act. 14. 17. fill not his heart at all times with gladnesse ; vnworthy is he of saluation , by Christ , that cannot y y Philip. 4. 4. at any time finde matter of reioycing in Christ .

Yea , but how can we reioyce , peraduenture will some say , z z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. Basil. Caes. hom. 4. Quem vide ibid. & homil. etiam 5. amids so many crosses and calamities Obiection . as Gods Church and Children are daily vexed and annoyed with , yea and our selues also among the rest ? Or how can wee reioyce , when we haue so many sinnes and corruptions to be sory for ? Yea , how may we lawfully reioyce , when a a Esai . 22. 12. we are called vnto heauinesse and solemne humiliation , when we are commanded and enioyned by God , to mourne and lament ? When either our owne estate or Gods Churches is such , that b b Amos 6. 6. See the Sparke . not to be sorie , and to be euen sicke with sorrow , may well seeme a sinne ?

To this I answer :

1. Answer 1. We must euer remember so to keepe one Commandement , that we breake not another . c c Matth. 4. 17. Mark . 1. 14. Repent , is one Commandement ; d d Matth. 5. 12. Luke 10. 20. Reioyce , is another . And he that commandeth the one , hath enioyned also the other . As Saint Iames therefore reasoneth , e e Iam. 2. 11. Hee that said , Thou shalt not kill , hath said also , Thou shalt not commit adulterie ; though thou doest not kill therefore , yet if thou doe commit adultery , thou art a transgressor . So here , he that hath commanded vs to be sory for our sinnes , and for the afflictions of our brethren , hath commanded vs also f f 1 Thess. 5. 16. euermore to reioyce . And therefore though wee faile not in sorrow for our sinnes , or for our brethrens afflictions , yet if we wilfully banish and abandon this spirituall ioy which Gods Spirit requireth of vs , we make our selues thereby guiltie of sin in Gods sight . A sinne it may be g g 1 C●r. 5. 2. not to be sory at some time : and a sinne it is for Gods Childe at any time not to ioy . They say that h h Praecepta negativa ligant semper & ad semper . Affirmativa semper , sed non ad semper . Thom. Aquin. sum . p. 1● . 2. ● . q. 71. a. 5. & q. 88. a. 1. & q. 100. a. 10. & Gerson . reg. mor. Negatiue precepts or prohibitions only , tie at , and vnto all times : But this Affirmatiue iniunction also concerning a Christian mans ioy , i i Continuum vult esse & non interruptum gaudium nostrum . Gilbert . in Cant. 10. admitteth no intermission , but tieth vnto all times . Sorrow may be sometime out of season : this spirituall ioy , as of some food wee say , is neuer vnseasonable . The godly are at some times k k Nehem. 8. 9 , 10. prohibited the one : they are neuer inhibited , but enioyned euer the other . Yea marke what I say ; it is vndoubtedly true : Albeit few be prone to offend that way , yet a man may offend euen in excessiue sorrow for sinne , in thinking too much on his sinnes , in mourning vnmeasurably for his sinnes . If such thy meditation of thy sinne , and sorrow for thy sinne shall so farre preuaile with thee , that thou art wholly l l 2 Cor. 2. 7. swallowed vp with it , or by meanes of it , art either m m Quomodo Sen● ad Polyb. c. 26. Non licet tibi flere , ut multos flentes audire possis . Vt periclitantium lachrymae possint , tibi tuae assiccandae sunt . detained from , or disabled vnto , and made wholly vnfit for the performance of other necessary duties , that thy sorrow doth then make thee guiltie of sinne , and thou hast iust cause to be sory for that sorrow .

2. Answer 2. Ioy and griefe , in some degree at least , may well stand together . As true ioy may well stand with some feare . n n Psal. 2. 11. Sic Matth. 28. 8. Reioyce before him , saith the Psalmist , with feare . So * * Habemus luctum gaudio mixtum . Petr. Martyr . in 2 Sam. 24. true ioy may well stand with some griefe . o o 2 Cor. 6. 10. As sorrowing , saith the Apostle , and yet alwaies reioycing . He that hath commanded vs to sorrow sometime , would neuer else haue enioyned vs p p Philip. 4. 4. at all times to reioyce . There is ioy euen in griefe ; as there is griefe euen in ioy . Yea , though it may seeme strange , yet it is questionlesse true , the greater griefe sometime the greater ioy ; and the greater ioy , the greater griefe . A man may at the same time both be exceeding sory for his sinne , and yet reioyce exceedingly in the apprehension of Gods mercie , in the free pardon and forgiuenesse of it . Yea , the greater griefe a man hath for his sinnes , the more cause of ioy hee hath euen in that regard . And the greater ioy a man hath in the apprehension of Gods fauour in the forgiuenesse of his sinne , the greater griefe and sorrow for his sinne it vsually worketh in him . As where q q 1 Iohn 4. 18. the seruile feare ceaseth , that regardeth nothing but wrath , there the filiall r r Hosh. 3. 5. Timor ne pecces . Aliud est enim timere quia peccaveris ; aliud timere ne pecces . Philip. in Iob. feare of offending groweth vsually most rife : For s s 1 Iohn 4. 19. the more a man is assured of Gods loue towards him , the more he loueth God ; and t t Genes. 39. 9. Psal 97. 10. Prov 8. 13. Absit enim ut timore p●reat amor , si castus est timor . Aug. in Psal. 118. Nemo melius diligit , quàm qui maximè veretur offendere . Salvian . ep. 4. the more he loueth him , the more afraid is he of offending him : So u u Cessat horror , crescit dolor . where the inward gals cease of a guiltie conscience , there sincere griefe for sinne groweth fresher than euer before . To illustrate this by some familiar comparison . Suppose one that stood guiltie of high Treason against his Soueraigne , and that not in some inferiour kinde , but in the highest degree , either hauing made a violent assault vpon the person of x x 1 Sam. 24. 7 , 11. & 26. 9. the Lords Anointed , or hauing not by accident , as y y Adrastus Midae filius , Gordrj nepos . Herodot . in C●o. Is ●iquidem Aty● Cr●●si filium errore pari interfecit , quo Gualterus Tirrell Guliel●●on Rufum Anglorum Regem inter venandum interemit . Henr. Hunting . rer . Angl. l. 7. & Rog. Hoveden annal. part. 1. he sometime that slew Craesus his Sonne , but by a malitious traine taken away the life of his only Sonne that should haue succeeded him , hauing no other issue , in the Kingdome ; and hauing been arraigned and condemned for the same , yet should by his Soueraigne out of his gratious disposition , and at the earnest suit of some about him , haue the fact pardoned him , and his pardon sent him . This partie doubtlesse , as he could not but exceedingly reioyce in so vndeserued , in so vnexpected a fauour ; so withall , if he had any sparke of grace or good nature at all in him , the very apprehension of his Soueraignes gratious disposition , would make him mourne for his foule fact more than euer before , considering with himselfe how wretchedly and vnworthily hee had caried himselfe toward one whom he found so gratiously , beyond and aboue all , either expectation or imagination , disposed . The case is ours in effect : and not to insist long vpon application of it : It may hereby plainly appeare , how spirituall ioy , may well stand with godly griefe , and these two affections that seeme the one contrary to the other , may yet agree well together in a Christian mans soule : since that the more a man ioyeth in the assurance of Gods goodnesse toward him , the more he must needs grieue to consider how by his wicked and rebellious courses , hee hath demeaned himselfe wretchedly and vnworthily toward that God , whom he findeth so gratiously affected toward him .

z z Compare Psal. 32. 1 , 5. with Psal. 51. 1 , 2 , 17. Possumus simul & dolere in nobis , & gaudere in Domino . Petr. Martyr . in 2 Sam. 24. A man may mourne for his sinnes then , and yet reioyce in Gods mercie ; be sorie for his transgression , and yet haue ioy of his pardon . And in like manner may he be grieued heartily for the present afflictions of Ioseph , and that euen so as hee may be sicke with griefe againe ; and yet withall be cheered and comforted in the consideration of that happie issue of them , that a a Vers. 8 , 10. ●sai . 27. 1 , 3. & 49. 15. 1 Cor. 10. 13. Gods fatherly care of his Church , his power , his prouidence , his gratious promise , and his owne Faith building thereupon , giue him good hope and assurance , that they shall haue in the end . For the Griefe of Gods Children in these cases is not a desperate griefe , but b b Psal. 102. 13 , 19 , 20. & 119. 49 , 50 , 52 , 81. a sorrow mixt with Faith and Hope . c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nubecula est , illico pertransibit . Athanasius apud Socratem hist. Eccles. l. 3. c. 14. It is but a storme , said that good Bishop , and within a while it will ●uer . And , d d Psal. 125. 3. The Rod of the wicked , saith the Psalmist , shall not rest vpon the Lot of the Righteous . e e Psal. 94. 14. Nor will God vtterly cast off his people ; f f Lament. 3. 31. nor forsake his inheritance for euer . g g Lam. 3. 32. But though he send afflictions in vpon them , h h Dan. 11. 35. to scoure and to cleanse them , yet i i Mica 7. 19. he will returne againe to them , and haue compassion on them , k k Psal. 106. 45. according to the multitude of his mercies ; and l l Psal. 126. 4. turne againe their Captiuitie , as the Riuers in the South . m m Esai . 10. 5 , 12 , 16 , 17 , 18. When he hath by their aduersaries wrought his owne worke vpon them , ( for n n Ejus consilijs militant , etiam qui ejus consilijs repugnant . Greg. Agunt quod vult Deus , sed non volunt quod vult Deus . Bern. de grat . & lib. arb. euen such also doe his worke , though against their owne will : ) o o Psal. 81. 14. hee will turne his hand vpon them , and p p Psal. 78. 66. & 9. 5. vtterly destroy them , r r Vtitur Deus creatura rationali sed malevola , ut virga , quam correcto silio pater in ignem tanquam sarmentum inutile abjicit . Bern. de grat . & lib. arb. as the Father s s Puer ergo es , qui nisi virgam qua verberatus es , verberari aut cremari videris , plorare non desistis . Idem inecstas . to please the Childe againe , and to testifie his reconcilement to it , is content sometime to cast the rod into the fire , that he had corrected it with before . Yea the more men take Gods wrath to heart , and the more they are humbled vnder his hand , ( be the same either on themselues or others , ) the more comfort may they haue in their humiliation , as conceiuing thereby the greater hope and assurance , that God will in mercie the sooner hasten the deliuerance of his distressed ones , and the confusion of their oppressors .

And thus againe may a man t t Psalm . 119. 158 , 139. mourne as heartily for the sins also of others , as he doth or would doe for his owne , and u u Psal. 119. 136. Ierem. 9. 1. lament euen with flouds of teares their folly , and misery like to ensue on it ; and yet x x Psalm . 119. 162 , 163 , 166. Ier. 16. 19. haue ioy withall of his owne conuersion , and assurance of saluation : as y y Suave , mari magno turbantibus aequora ventis , E terra magnum alterius spectare laborem ; Non quia vexari quenquam est jucunda voluptae , Sed quibus ipse malis careas , quia cernere suave est . Lucret. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Caes. hom. 4. those that are safe on shore , hauing escaped shipwracke , may at the same time both commiserate the distresse and danger of those that are still wallowing in the Sea amids the waues , and bickering with the billowes there , in ieopardie euery instant to be swallowed vp irrecouerably in the deepe ; and yet the whilst reioyce also in , and be thankfull vnto God for their own safetie . Ioy and griefe therefore may well concurre and agree together . z z Lex legi non miscetur ; ( sed nec adversatur : ) utraque sua it vta . Sen. de benef. l. 6. c. 6. Nor doe Gods Commandements herein crosse or contradict one another . Wee may well sorrow sometimes , and yet alwaies reioyce .

3. Answer 3. Euen in the greatest afflictions may Gods Children haue much ioy . For , * * Psal. 112. 4. Lux oritur justo , quae non oritur injusto . Aug. in Psal. 96. To the iust , or the vpright , ariseth light in darknesse , saith the Psalmist . “ “ Esai . 59. 10. The vngodly meet with darknesse oft in the day : the godly haue light oft euen in the night : † † Amos. 8. 9. The Sunne goeth downe at noone-day oft with the one : it riseth oft euen at mid-night with the other . a a 1 Pet. 1. 8. In whom you trust , saith Saint Peter , and reioyce with a ioy vnspeakable and glorious ; albeit , by occasion of manifold temptations , yee are for a season in some sorrow . And , b b Iam. 1. 2. My Brethren , saith Saint Iames , count it exceeding ioy , when you fall into many trials or troubles . And , * * ● Cor. 7. 4. Great is my reioycing ; I am full of comfort ; I haue ioy ouer-abundant in all my tribulations , saith Saint Paul . They may retaine ioy in them , yea they may draw matter of ioy from them . c c Sapienti contexitur gaudium : nulla rumpitur causa , nulla fortuna . Sen. ep. 72. They may retaine ioy in them : For it is another kinde of matter , and a matter of farre greater consequence , that is the ground of their ioy . d d Nunquam credideris foelicem quenquam ex foelicitate suspensum : fragilibus innititur , qui adventitio laetus est . Ibid. 98. A Christian mans ioy dependeth not vpon freedome from afflictions , but e e Rom. 5. 1 , 2 , 3. vpon the assurance of Gods fauour towards him for the present , and vpon his hopes of future matters . Yea they may draw matter of ioy from them : Since they doe , or may know that they are good for them , and doe worke for their good : f f Philip. 1. 19. I know , saith the Apostle , that this shall turne to my saluation . And , g g Rom. 8. 28. All things worke together for the good of those that loue God . And as the sicke man therefore may reioyce at the comming of the Surgion , ( though he know full well that hee must needs put him to much paine , ) that commeth to saw off some part gangreaned , or to cut him of the stone : So may the godly haue ioy , not in only , but * * In ipsa tribulatione spes gloriae est : imò & ipsa in tribulatione gloria continetur : sicut spes fructus in semine , sic & ipse fructus in semine est . Bern. in Psal. 90. ser. 17. of those afflictions that befall them , knowing them to be h h Hebr. 12. 6 , 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. ethic. l. 2. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem rbel . l. 1. c. 14. Gods louing and fatherly chastisements of them for their good ; and considering that i i Hebr. 12. 11. though no such chastisement for the time seeme ioyous , but grieuous , yet they bring forth the peaceable fruit of righteousnesse in those that are therewith exercised . And this the rather , when the afflictions that befall them are such , as tend directly to giue them the greater assurance of their future eternall happinesse . As the Apostle telleth the Philippians , That k k Philip. 1. 19. their aduersaries rage and furie against them , was as wel an euident signe of the saluation of the one , as of the destruction of the other : and the Thessalonians , That l l 2 Thess. 1. 5. their sufferings for Christ and his Kingdome , did euidently shew that God had vouchsafed them a part in that Kingdome , for which he had called them in such sort to suffer : and that m m 2 Thess. 1. 7. their troubles here were a pledge and seale of their eternall rest there . For , n n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Tim. 2. 11 , 12. This is a true and a sure assertion , saith the same Apostle , that if we die with Christ , we shall liue with him ; if wee suffer for him , wee shall reigne with him . And why may not Gods Children reioyce then , euen in their greatest afflictions , when they shall consider that o o 2 Cor. 4. 17. this p p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . light trouble that lasteth but for a short season shal procure vnto them , as the Apostle speaketh , q q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . an exceeding excessiue eternall weight of glory . For the further confirmation and fuller illustration of this point , consider we the Nature of that excellent Creature , one of r r Genes. 1. 3. 2 Cor. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. hexam . serm. 2. the first of Gods workes , that this Ioy of Gods Children is compared to in my Text. Concerning which , I will make bold to insert here a very comfortable Meditation of a Namelesse Author , and that somewhat more largely , because the Booke is not commonly to be had . s s A Sermon on the Psalme Qui habitat , or Psalme 91. translated out of high Dutch into English , and printed at London by Leonard Askell . We see and proue , saith this Author , by daily experience , how powerfull and dreadfull a thing the darknesse of the Night is . For when it falleth , t t - luccque pulja Telluris toti tenebra● induxerat orbi Vmbra . Ovid. metam . l. 13. - ruit Oceano nox , Involvens umbra magna terramque polumque . Virg. Aen. l. 2. it couereth and muffleth vp the face of the whole world ; u u Iam color unus inest rebus , tenebrisque teguntur Omnia . Ovid. fast . l. 4. Nocte latent mendae ; - Horaque formosam ( deformem potiùs ) quemlibet illa facit . Idem art . - 1. & rebus nox abstulit atra colorem . Virg. de quo Iul. Scal. ad Cardan . exerc . 75. §. 7. it obscureth and hideth the hue and the fashion of all creatures ; it bindeth vp all hands , and breaketh off all imployments ; ( x x Iohn 9. 4. Tempus erat , quo cuncta silent . Ovid. met . l. 10. Vrbe silent tota . Idem amor . 1. 6. - positoque labore dierum Patem nocte datam mortalibus orbis agebat . Silius Punic . l. 7. Hinc , Furiosa res est in tenebris impetus . Sen. ep. 110. The Night commeth , saith our Sauiour , wherein no man can worke ; ) y y Exod. 10. 22 , 23. Omnia noctis erant . -Varre Argonaut . Quod laudat Ovidius apud Sen. controv. 16. it arresteth and keepeth captiue all liuing wights , men and beasts , that they must be still and rest there , where it arresteth them ; yea z z Esai . 59. 10. Gen. 15. 12 . -pueri trepidant atque omnia caecis In tenebris pavitant finguntque . Lucret. l. 2. Idem omnibus ferè accidit , videndi sensu sensuum praestantissimo , oculique qui corporis dux est , praesidio per tenebras destituti . Lambin . it maketh them fearefull and faint-hearted , full of fancies , and much subiect to frights . It is of all others such a powerfull and vnconquerable Tyrant , as no man is able to withstand . And yet neuerthelesse , a a Lux in tenebris lucet . Iohn 1. 5. it is not of that might that it is able to ouerwhelme , or to quench the least light in the world . For we see that b b Sidera nocte unicant . Ovid. met . l. 7. Stellas coeli non extinguit nox . Ex Aug. Prosper ▪ sent. 120. the darker the Night is , the clearer the Stars shine : Yea the least c c 2 Pet. 1. 19. candles light that is lighted , withstandeth the whole night , and not only suffereth not the darknesse to couer , or to smother ano oppresse it , but it giueth light also euen in the middest of the darknesse , and beateth it backe for some space and distance on euery side of it : So that which way soeuer it is borne , or wheresoeuer it commeth , there must darknesse depart and giue place vnto the light ; all the power and the dreadfulnesse of it , cannot helpe or preuaile ought against it . And though the Light be so weake , that it cannot cast light far about , or driue the darknesse far from it , as in the sparke of an hot coale , yet cannot the darknesse couer or conceale , and much lesse quench it ; but it giueth light to it selfe alone at least , so that it may be seene a far off in the darke ; and it remaineth vnconquered of the darke , though it cannot helpe other things , nor giue light vnto them . Yea ( that that is yet more wonderfull ) d d Felium in tenebris fulgent radiantque oculi : quin & multorum piscium refulgent aridi ; sicut robusti caudices vetustate putres . Plin. hist. nat. lib. 11. cap. 37. Sic & Conchae quaedam in tenebris remoto lumine fulgent . Ibid. l. 9. c. 61. & Lucernae piscis lingua ignea per os exerta tranquillis noctibus relucet . Ibid. l. 9. c. 26. a rotten shining peece of wood , which hath the faintest light that can be found , yet remaineth inuincible of all the power of darknesse ; and the more it is compassed about with darknesse , the clearer light it giueth . So little is darknesse able to ouercome or keepe downe any light ; but that it ruleth , and vanquisheth , and expelleth the darknesse , which else ouerwhelmeth , and suareth , and fettereth and putteth all things in feare . Now if this Naturall Light , but e e Esai . 45. 7. Gods Creature , be so powerfull and so able to preuaile against the darknesse of the Night : Why should not that spirituall Light , that f f Lucerna Dei in spiritu hominis . Prov. 20. 27. 2 Cor. 4. 6. Gods Spirit doth kindle and set vp in the hearts of Gods Children ? Yea why should not God himselfe , g g Iohn 1. 8 , 9. Lumen illuminans & non illuminatum . 1 Iohn 1. 5. the only true and eternall Light , h h Psal. 74. 16. the Creator of that Light , and the i i Psal. 36. 9. Well-spring of Life and Light , k k Ephes. 3. 17. dwelling himselfe by his Spirit in the hearts of the Faithfull , l l Psalm . 18. 28. & 112. 4. Non potest defraudar● laetitia , cui Christus est gaudium . Aeterna enim exultatio est ejus , qui bono laetatur aetern● . Aug. apud Prosper . sent. 90. be able to afford them light in darknesse , and to minister sound ioy and sweet comfort vnto them , in the very midst of their heauiest and most hideous afflictions ? Hee can doubtlesse doe it at all times ; yea and many times also he doth it . For , m m 2 Cor. 1. 3 , 4. Non unius , sed totius consolationis , nec in hac , nec in illa , sed in omni tribulatione . Bern. de temp. 22. Blessed be God , saith the Apostle , the Father of our Lord Iesus Christ , the Father of Mercies , and the God of all Consolation , that comforteth vs in all our Troubles : Yea , that not only comforteth vs , but comforteth vs in that manner and measure , that n n 2 Cor. 1. 5. As our Tribulations abound for Christ , so our Consolations also abound in Christ . And certainly as Well-water is wont in Winter-time to be warmest ; so many times Gods Children in the middest of their greatest afflictions ; some * * Act. 16. 25. in the dungeon , some at the stake , some euen o o Reade the storie of Iames Bainham , and of Rob. Glouer , & of Thomas Hauks , and Rose Allen ; as also of Iohn Denley , Iohn Lomas , Iohn Denny , and Thomas Spicer with their consorts , that sung in the fire : in Foxes Acts and Monum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Iul. exact . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem ep. 57. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem in Iul. Imp. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem de Cypr. Crucem multi abominantur , crucem videntes , sed non videntes unctionem . Crux enim inuncta est , & per gratiam spiritus adj●evantis infirmitatem nostram , non levis tantum sed suavis fit , & non modò non molesta , sed etiam desider abilis & omnino delectabilis . Bern. de temp. 70. & 109. & 111. in the fire flaming on euery side of them , haue found greater comfort than euer they did when they were free from those afflictions ; haue had such strange ioyes euen there and then imparted vnto them , as they were scarce euer before acquainted with . To perswade the godly Martyrs to courage , constancie and cheerefulnesse in their sufferings for Christs cause , the Auncients vsed a two-fold Consideration . One was , that they could expect to suffer no harder nor harsher things , at the hands of cruell Tyrants , p p Horretis omnes hascecarnificum manus ? Num mitiores sunt m●nus medentium , Laniena quando savit Hippocratica ? Vivum secatur vulnus , & recena 〈◊〉 Scalpella tinguit , dum putredo abraditur . Putate ferrum triste chirurgas meis Inferre costis , quod secat salubriter . Non est amarum quo reformatur salus . Videntur isti carpere artus tabidos : Sed d●ni medelam rebus 〈◊〉 vividis Prudem . Stephan . 14. than diuers had done , and had been willing to yeeld themselues vnto , vpon aduice of the Physitian , at the hands of the Chirurgion . Another was , that no crueltie could be exercised vpon them , but that some q q Timebit forsan caro gladium graven , & crucem excelsam , & rabiem bestiarum , & summam ignium p●●am , & omne carnificis ingenium . Sed spiritus contra ponat sibi & carni , acerba licet ista , à multis tamen aquo animo excepta , imò & ultro appetita , famae & gloriae causa , nec à viris tantum , sed etiam à foeminis . Lucretia stlupri vim passa cultrum sibi adegit , ut gloriam castitatisuae pareret . Mutius manum suam dextram in ara cremavit , ut hoc factum ejus fama haberet . Minus fecerunt Philosophi ; Heraclitus , qui se bubulo stercore oblitum exussit ; Empedocles , qui in ignes Aetnei montis desiluit ; Peregrinus qui non olim se rogo immisit : cùm foeminae quoque mortem contempscrint , Dido , & Asdrubalis uxor quae cum filijs in incendium pairiae devolavit . Regulus ne unus pro multis hostibus viveret , arcae inclusus , quot clavos , tot cruces pertulit . Anaxarchus cùm in exitium , plisane pilo contunderetur , Tunde , tunde , aiebat , Anaxarchi follem : Anaxarchum enim non tundis . Zeno Eleates consultus à Dionysio , quidnam Philosophia praestaret , quum respondisset , Contemptum mortis ; impassibilis Tyranni flagellis obiectus sententiam suam ad mortem usque signabat . Tertull. ad Martyr . & in apolog. others , either out of an ardent loue & affection to their Countrey , and a zeale of the good and welfare of it , or out of a desire to maintaine their credit & reputation , or out of an affectation of future fame and renowne , or r r Eadem omnia saevitiae & cruciatus certamma , jam apud homines affectatio quoque & morbus quidam animi conculcavit . Qu●t otiosos affectatio armorum ad gladium locat ? Certè ad feras ipsas affectatione descendunt ; & de morsibus , & de cicatricibus formosiores sibi videntur lam & ad ignes quidam se autoraverunt , ut certum spatium in tunica ardente conficerent : alij inter venatorum taureas scapulis patientissimis inambulaverunt . Bestias foemina libens appetiit , & utique horridiores aspides serpentes . Tertull. ad Martyr . Inventus est qui flammis imponeret manum ; cujus risum non interrumperet tortor . Sen. ep. 76. out of a resolued obstination and obfirmation of minde , had not quietly only , and patiently , but euen cheerefully endured the like . Yea the Heathen man obserueth , that not only s s The Stoicks of whom Act. 17. 18. those Philosophers that made Vertue the chiefe good , but t t The Epicureans , of whom there also . those also that pleaded wholly for pleasure , and placed all Humane , yea and Diuine Happinesse in a manner , wholly in it , yet held that a man might bee cheerefull amids the most exquisite torments that might be , u u Vir fortis & justus cùm mortis su● pretia ante se posuit , in summa voluptate est , & periculo suo fruitur . Sen. ep. 76. Ignis si singulis membris admoveatur , & paulatim vivum corpus circumeat , licet ipsum corpus bona conscientia plenum stillet , placebit illi ignis , per quem fides collucebit . Idem de benef. l. 4. c. 22. the one in the consideration of his honestie and fidelitie that hee suffered for : x x Si uratur sapiens , sicrucietur , in Phalaridis tauro si erit , dicet , Quam suave est hoc ? Quam hoc non curo ! Epicurus apud Cic. Tuscul. l. 2. & Sen. epist. 66. Ex praeteritarum scil. voluptatum recordatione . Cic. de fin . l. 2. Quod incredibile est , dicit Epicurus , dulce esse torqueri . Sen. epist. ead. the other in consideration of those pleasures and delights ( a very slight and sory comfort indeed ) that formerly he had enioyed , and now cheered vp himselfe with the remembrance of . And a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epicurus apud Laert. Cùm ●llum hinc urine difficultas torqueret , hinc insanabilis exulcerati dolor ventris , Beatissimum , inquit , hunc , & ultimum diem ago . Sen. ep. 92. the Master of that brutish Sect , when he lay on his death-bed , amids grieuous torments from the Strangury , that then held him , and inward Vlcers , professed ( if a man might haue beleeued him ) that he then liued the happiest life that euer he did . Now to reason , as the Heathen man himselfe hence doth : b b Quare haec incredibilia sunt apud cos qui virtutem colunt , cùm apud eos quoque reperiantur , apud quos voluptas imperat ? Sen. epist. 92. If , saith he , such things be found among those with whom pleasure reigneth , why should they seeme incredible with those that follow Vertue ? c c Quod si hoc potest brevis obstimatio animi aliquo stimulo excitata ; quanto magis Virtus , quae non ex impetu , nec subito , sed aequaliter valet , cui perpetuum robur est ? I de ep. 76. If an obstinate stiffenesse of minde , that lasteth vsually but for a spurt , could preuaile so much with some ; why should not Vertue , well grounded , that is wont to bee constant in her courses , enable others much more to as much ? So , we may well say ; d d Tanti vitreum , quanti verum margaritum ? quis non libentissime tantum provero habeat erogare , quantum alij profalso ? Tert. ad Martyr . If a vaine shadow , a liuelesse image of vertue could preuaile thus farre with some : why may not true Faith and Christian Fortitude effect as much or much more with others ? e e Si tantum terrenae gloriae licet de corporis & animi vigore , ut gladium , igne , crucem , bestias , tormenta contemnant sub praemio laudis humane ; poffum dicere , modicae sunt islae passiones ad consecutionem gloriae ●lestis & divinae mercedis . Tertull. ad Martyr . If the contemplation of former pleasures , present applause , or future fame , a vaine blast only of mans breath , be able to cary men cheerefully through such vnsufferable sufferings : how much more may f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. homil. 4. the present assurance of Gods fauour , together with the hopefull expectation of an eternall reward , be able to maintaine a constancie of cheerefull constitution in a Christian mans soule , amids the heauiest afflictions that can here be endured ? If the vncertaine hope of recouery of vnconstant health , and prolonging of a miserable life a while , and g g Mors enim differri potest , auferri non potest . Aug. de temp. not the shunning or shifting off , but the delaying only of death , be a meanes to cheere vp the patient vnder the saw , or launcer , or searing iron of the Chirurgion , though the paine he vndergoe seeme vnsupportable : how much more may the assurance of immortalitie ( h h Vera sanitas ipsa est immortalitas . Idem ibid. 74. the onely true and sure health ) and life euerlasting shortly after to ensue , cheere vp the faithfull mans heart amids as great or greater matters , if he be called thereunto ? If the Spirit of man possest with some obstinate humour , can steele a mans heart ( as i i Servus barbarus Asdrubalem quod Dominum suum occidisset , interemit . Cùmque comprehensus omni modo cruciaretur , laetitiam tamen quam ex vindicta ceperat in ore constantissimè retinuit . Val. Max. memor . l. 3. c. 3. Vltus enim Dominum , inter torm . nta exultavit , serenaque lae●tia crudelitatem torquentium vicit . Iustin. hist. l. 44. Atque hic est de quo Sen. sup. epist. 76. Sed & Liv. de eode hist. l. 21. Comprehensus haud alio , quam si evasisset vuttu , tormentis quoque cùm lateraretur , eo fuit habitu oris , ut superante laetitia dolores , ridentis etiam speciem praebueri● . it is reported to haue done ) to such a contempt of torments , that no torture hath beene able to interrupt his laughter , or to breake off his derision of those that haue tired themselues more than him , with torturing of him : what shall not the Spirit of God and Christ himselfe , by his Spirit , be able to strengthen and enable those vnto , k k Rom. 8. 9 , 10 , 11. whose hearts his Spirit , and he by his Spirit possesseth ? l l Rom. 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We therefore euen glory , not reioyce barely , in afflictions , saith the Apostle , m m Rom. 5. 5. because the loue of God is shed forth into our hearts , by the Spirit that is giuen vs . And , n n ●hilip. 4. 13. I am able , saith the same Apostle , to doe ( yea and to endure also ) any thing , ( yet not by mine owne strength , but ) through Christ enabling me . o o Colos. 1. 11. Being strengthened with all might by his glorious power vnto all patience and long-suffering euen with ioyfulnesse .

4. There is no time , Answer 4. no state whatsoeuer , wherein the godly man hath not great cause of ioy . It were vnreasonable to require such incessant ioy of such euermore and at all times , had not such at all times good reason to reioyce . p p 1 Thess. 5. 16. Reioyce euermore , saith the Apostle : and , q q 1 Thess. 5. 18. In all things giue thanks . And surely , if we ought , as the same Apostle else-where saith , r r Ephes. 5. 20. At all times and in all things to be thankfull ; then questionlesse we ought at all times and in al things to be ioyful , as wel in aduersitie , as in prosperitie , as well in afflictions , as in freedome from them , as well when things fall our crosse , as when it fareth with vs as we would . The godly man then hath at al times good & iust cause of ioy : it is apparent . For , s s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. ep. 62. Gods iniunctions are not vnreasonable . But I goe a step further , and dare be bold to auerre it , that euery righteous man , euery one that is truly religious , hath at all times , if he could himselfe see it and apprehend it , much more matter of ioy , than he hath of griefe , or can haue . For what doth or can minister more matter of griefe , than Gods fauour and loue in Christ may afford matter of ioy ? And those therefore that are euer in the fauour of God , ( what should I need to adde ; and that liue in hope of eternall glory with God ? ) can at no time haue so great cause of griefe , but that they haue euen at the selfe-same time much more cause of ioy . But euery godly man is euer in fauour with God : t t Hut illud Sen. ep. 59. Doc●bo quomodo intelligas te non esse sapientem . Sapiens ille est , qui plenus gaudio , qui inconcussus , qui nunquam moestus est : ad omnem incursum munitus & interritus : non si paupertas , non si luctus , non si ignominia , n●● si dolor impetum faciat , pedem referet : interritus & contra illa ibit & inter illa . Euery godly man therefore hath euer and at all times , if he were so wise as to apprehend it , more ample matter of ioy by much than of griefe .

Yea , Obiection . but it is the Iust or the Righteous man , will peraduenture some say , that must , that may thus reioyce : And where are any such ? u u Prov. 20. 9. Who can say , saith Salomon , I haue so purified mine heart , that I am wholly free from sinne ? No : x x Eccles. 7. 20. There is no man Iust or righteous on earth , that doth euer well , and y y 1 King . 8. 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. de pace 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I de de plag . grand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem in Basil. neuer euill . A vaine thing may it seeme then to exhort men to reioyce , when the condition annexed is such as excludeth all from reioycing . To what end is it to incite the Iust to reioyce , when there are none such that may reioyce ?

The answer is readie at hand , in the latter part of the Verse . By Iust are meant all such as are Vpright in heart .

Which clause is added ;

Partly to exclude the Hypocrite ,

And partly to temper and qualifie the rigour of the tearme before vsed , Answer . Considerat . 3. Illustration . if it were strictly and exactly taken .

So that it is a note as well of Extent , as of Restraint : Vses 2.

1. Vse 1. Restraint . Of Restraint to exclude from this ioy , and all right thereunto and interest therein , all dissemblers , all counterfeit Christians , all hollow-hearted Hypocrites ; that repent in the face , but not in the heart ; a a Math. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Esai . 58. 3 , 5. that make a soure face , that they may seeme to fast , saith our Sauiour ; that b b Luk. 16. 15. iustifie themselues in the sight of men , Extent . but God seeth their hearts what they are , Sorts 6. and seeth them to be farre other than either they should be , Sort 1. or they pretend themselues to be . Ficta , non recta .

2 Of extent , Vse 2. to extend and enlarge this ioy , the ground of it and the right to it , to all that are single and sincere-hearted : and so to giue and afford a share and a portion in it as well to those that are sincerely righteous on earth , as to those that are perfectly righteous in heauen .

It is as a key to let in the one ;

It is as a bolt to spar and barre out the other .

To cleare this further by a distinction or two of Bernards and Ambrose .

There are six either sorts or degrees of Iustice or Righteousnesse .

1. Ficta , sed non recta : fained or counterfeit Righteousnesse , but not sincere or sound . Such as c c Matth. 23. 27 , 28. Ficta , fucata , non vera , sincera . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Tim. 3. 5. the Pharisies was . d d Multi hominibus justi videntur , pauci Deo . Aliter enim hominibus , & aliter Deo . Hominibus secundum externam speciem & faciem : Deo sec. internam veritatem & virtutem . Ambr. in Luc. 1. 6. A righteousnesse in outward shew and semblance , but not in inward truth and substance . Like e e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nihil enim simulatum & fictum verae virtutis esse certum est . Ambr. offic. l. 2. c. 22. counterfeit coine , that hath the Kings stamp indeed , but is base and bad metall , and is therefore nought worth .

2. Sort 2 Recta , sed non pura , Recta , non pura . Vera & recta ; sed non pura , nec perfecta . non perfecta : A Righteousnesse , sound and sincere , but not perfectly pure . When , though sinne doe f f Rom. 7. 17. remaine still with men , yet it doth g g Rom. 6. 14. Psal. 119. 133. Manet peccatum dejectum quidem , sed non ejectum ; evulsum , non expu●sum tamen . Rern . in Ps. 90. 10. not reigne in them . There is a mixture in them , as of Light and Darknesse , dimnesse at least , in a painted glasse , died with some obscure and dimme colour : it is transparent and giueth good , but not cleare and pure light . And h h Nostra , si qua est , humilis justitia recta forsitan , sed non pura : quomodo . n. pura , ubi non potest deesse culpa ? Idem de temp. 104. such is the righteousnesse of all faithfull persons while they liue here .

3. Sort 3. Pura , sed non firma : A righteousnesse pure and perfect , but not firme & permanent . Such was the Righteousnesse of our first Parents before their fall . i i Nam primi hominis in initio non mod● recta , sed etiam pura fuit , quamdiu ei datum est nec sentire peccatum . Bern. ibid. nedum inservire , aut consentire pecca●o . Pure and perfect it was : for k k Genes. 1. 27. Ephes. 4. 24. such did God create them : Pura , non firma . they had no sense at first of any euill motion at all in them , much lesse did they yeeld or giue any consent to any such . But l l Sed quia firma non fuit , & puritatem facilè perdian , nec rectitud●ē retinuit . ibid. firme and permanent it was : ( it might haue beene , if they would : ) for m m Eccles. 7. 29. they changed wilfully that estate that God created them in , and so fell away from that their originall Righteousnesse .

4. Sort 4. Firma , sed finita : A righteousnesse not pure only , Firma , sed finita . but firme too , yet finite : Such is n n Mat. 25 ▪ 31. 1 Tim. 5. 21. Apud Angelos recta , pura , & firma , sublimis , sed divina tamen inferior . A Deo collata , non ipsis innata . Iusti ex eo , non coram eo ; munere ejus , non in comparatione ejus . ●ernab . the righteousnesse of the elect Angels , and of o o Heb. 12. 23. Iusti perfecti . the blessed Saints glorified in part now in heauen : and shall be of p p Luk. 20. 36. Angelis pares . all the Elect as well Men as Angels after the last day .

5. Sort 5. Infinita : An infinite righteousnesse . Such is the righteousnesse q q Dei solius . Ipse sibi justitia est , c●jus voluntas non tam aequa , quāipsa aequit as ; & 〈…〉 quāpsa substantia . Bern , ib. of God alone ; Infinita . of him that is not righteous onely , but euen Righteousnesse it selfe : and the Righteousnesse of all Creatures both men and Angels put together , is as r r 1 Sam. 2. 2. Matth. 19. 17. none in regard of his , being the same with himselfe .

The first of them is , in this tearme , excluded from sound ioy ; the second is admitted to it , as well as the third or the fourth , yea therefore rather than the third by much , because it is sure in time to attaine to the fourth : and it may well therefore constitute a distinct sort or degree to make vp the number propounded at first , Sort 6. to wit , Firma , non perfecta . imperfecta , sed firma , or firma , sed non pura , non perfecta : * * Philip. 3. 12. Cùm haec omnia desiderio affectus impleverit , non ex omni parte perfectus , sed perficiendus . Prosper . de vit. contempl . lib. 1. cap. 8. An imperfect Righteousnesse , but yet firme ; or a firme and permanent Righteousnesse , though not yet pure and perfect : Since that the Grace of God begun here in the Hearts of his holy ones , though neuer so infirme and weake in it selfe , yet being s s 1 Pet. 1. 5. Firmior est fides quam reponit po●itentia . Lactant. institut. l. 5. c. 13. supported and vpheld by the power of his Spirit , is sure neuer wholly or fully to faile : but as the light that the Moone receiueth from the Sunne , though to our seeming but very little at first shortly after the change , as we tearme it , yet it increaseth more and more daily , till it come to the full ; so shall t t Pr●v . 4. 18. the light of Grace in Gods Children , though u u Tanquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ubi plus luminis quàm tenebrarum , sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ubi pl' tenebrarum quàm luminis : uti distingu●●t gra●●●atici ad Homerum . Eu●●th Odyss. 〈◊〉 . but little , scarce sensible at the first either to others or themselues , yet it shall grow on till it come to it full growth ; which when it hath once attained , ( that which will not be in this life ) it will neuer ( herein contrary to the manner of the Moone ) impaire or abate againe .

So that the Point that hence ariseth is this , Point 3. that

Ioy belongeth to the Vpright , Branches 2.

And to the Vpright only .

First to the Vpright ; Branch 1. that is , as well to those that be sincere-hearted , as to those that be perfectly and exactly righteous : yea to all vpright , bee they strong or weake ones , bee they well growne , Righteous . or but new borne babes in Christ Iesus . Rancks 2.

For whereas there are two ranckes of Men truly Righteous : Diuision 1.

The former of such righteous ones as neuer fell , Rancke 1. neuer sinned : Rancke 2. the estate of a a 1 Tim. 5. 21. the elect Angels , that * * Luk. 15. 7. need no repentance , that like the Prodigals elder Brother , b b Luk. 15. 31. neuer left their Fathers house , c c Luk. 15. 29. nor euer offended him in ought .

The latter of such righteous ones d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. apolog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem de plag . grand . & in Iul. 2. Pri●● virtus peccata non perpetrare sed vitare ; secunda perpetrata corrigere . Greg. mor. l. 6. c. 17. as haue fallen indeed , but are risen againe , through Gods mercie in Christ their Sauiour , e e Ephes. 1. 19 , 20. & 2. 1 , 5 , 6. restoring them in part , and raising them vp againe by “ “ Quem poenitet peccasse , penè est innocens . Sen. Agam. 2. 2. Imò plus est propemodum à vitijs se rev●cassè , quèm vitia ipsa ●●●rivisse . Ambr. in Psal. 118. ser. 22. repentance : the state of all the faithfull in part ᶠ renewed , and regenerate , and restored againe to their Originall Righteousnesse :

Or to come nearer to the Point ;

The former of those that are g g Iusti habitu perfecto . righteous in regard of a perfect habite , or an absolute perfection of righteousnesse : And h h 1 Pet. 3. 11. Act. 3. 14. 1 Iohn 3. 5. so our Sauiour Christ only here on earth was ; and i i Hebr. 12. 23. the Saints saued Diuision 2. now in heauen are . Rancke 1.

The latter of those that are k k Iusti desider●o , studio , co●titu . righteous in regard Rancke 2. of the desire , studie , endeuour , and imperfect practise , rather than perfection of righteousnesse : Such as sincerely desire to feare , and to serue God ; and endeuour constantly to doe his will : as haue respect to Gods Commandements : and thinke vpon them to obserue them : though they cannot keepe or fulfill them so as they should : that follow after righteousnesse , as a worke-man doth his trade , that he hath bound himselfe an apprentice to , though he be not yet his crafts-master : And so l l Iob 1. 1. Iob is said to be Iust , though he had his infirmities and failings , by his owne confession , m m Iob 9. 3. not a few . So n n Luk. 1. 6. Zacharie and Elizabeth are said to haue beene righteous in Gods sight ; that is , truly and sincerely , though not perfectly , righteous : for they were o o Luk. 1. 20. Vide Aug. ad 2. Epist. Pelag. l. 4. c. 7. not also without their wants . And euen these latter also haue right to , and may haue part in the ioy here propounded as well as the former , though the former enioy it farre more fully than they doe . For , p p 2 Chron. 30. 18 , 19. God will be mercifull , yea he hath alreadie beene , and is mercifull , to those that set their hearts aright , & q q Nehem. 1. 11. that desire to feare his name . And , r r 1 Chron 28. 7. I will be with him , saith God of Salomon , if he endeuour to doe my will . And , s s Psal. 119. 6. Then , saith Dauid , shall I not be confounded , when I haue respect to all thy Precepts : & t t Psal. 22. 23. When I am vpright with my God . And , u u Psal. 103. 17 , 18. The louing kindnesse of the Lord is from euer and for euer , vpon those that thinke vpon his Commandements to do them . And , x x Prov. 21. 21. He that followeth after Righteousnesse shall finde Honour and Life ; true honour and eternal Life . For y y Rom. 2. 8. vnto those that by patient perseuerance in well-doing seeke honour , and glory , and immortalitie , will God render Life eternall .

And therefore to such also , euen in expresse tearmes is ioy promised ; and such also in expresse tearmes are enioyned to reioyce . a a Psal. 64. 10. The righteous shall be glad in the Lord , and trust in him ; and all ( without exception ) that are vpright in heart , shall reioyce . And as here , Light is sowen for the righteous ; so else-where , b b Psal. 112. 4. Light in darknesse ariseth to the vpright . And againe , hauing in the beginning of the Psalme pronounced them blessed , not that neuer sinned , but c c Psal. 32. 2. that haue sincerely repented them of their sinnes ; in whose soule there is no guile : he concludeth with an incitement , yea an iniunction laid vpon all such to reioyce : d d Psal. 32. 11. Be glad , yee righteous , and reioyce in the Lord ; and be merry , yea shout for ioy , all yee that are vpright in heart . Reason 4. And if there be * * Luk. 15. 7. great ioy in heauen for such ; Reason 1. sure there may well be much ioy also here on earth vnto such .

And this may be further confirmed vnto vs , if we shall consider :

1. That it is not so much the quantitie , as the qualitie and sinceritie of his grace in vs that God principally regardeth . e e Melius est pallens aurum quàm fulgens aurichalcum . Bern. in Cant. 61. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. apolog. A little pale and course Gold is of much more worth than much bright Copper , than much fine Brasse . And f f De No● Basil. Sel. homil. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Valentinus apud Iren. l. 1. c. 33. a good peece of Gold is true Gold , though it be bemired and besmeared with durt ; an ingot of Gold , is good Gold , though it haue much drosse still mixt with it . “ “ Nec vin●m rejicimus , etsi foecem habeat ; nec aurum qua●vis lutosum existat . Spin. de justit . Christ . Nor will a man that is in his wits cast away his money , be it Gold or Siluer , for the foulnesse of it , or the Gold-smith his wedge for the drosse that is mixt with it : but where he meeteth with neuer so little good gold , and it be but a grain or two , mixt with neuer so much drosse , he will not leaue the gold for the drosse , but keep the drosse with the gold , till he haue fined it , and so seuered and freed the one from the other . In like manner here : Gods grace in the hearts of his Children , though it be mixt still with many infirmities , yea and corruptions , yet is it true Grace , and much better than all those seeming g g Simulacra virtutis . Cic. de offic. l. 1. Vmbra est & imago justitiae quod illi justitiam putaverunt . Ex Cic. ipso Lactant. institut. l 6. c. 6. shadowes , and though glorious , yet but counterfeit shewes of it , that are found either in Heathen mens liues , or in the courses of Hypocrites . Nor will God therefore , in regard of those infirmities and corruptions mixt with it , reiect it , but rather haue a care of them in whom it is , h h Esai . 1. 25. & 4. 4. & 57. 18. Ierem. 9. 7. to cure and to correct them , that his Grace by the remouall and amendment of them , may grow daily more pure , till it come at length vnto i i Ephes. 5. 26 , 27. a perfection of puritie .

2. Reason 2. That with God k k Voluntas pro facto reputatur . Bern. ep. 77. & de pass. cap. 32. Voluntas faciendi reputatur pro opere facti . Pelag. ad Demetr . the will is accepted for the worke , and the desire and endeuour for the deed . As it is in euill ; l l Studium nocendi nocentem facit . Sacrilegi dant poenas , quamvis nemo ad Dcas mattus porrigat . Latro est etiam antequam manus inquinet , qui ad occidendum jam armatus est , & habet spoliandi atque interficiendi volunta●em . Exercetur & aperitur opere nequitia , non incipit . Sen. de benef. l. 5. c. 14. Potest aliquis nocens fieri quamvis non nocuerit . Omnla scelera etiam ante effectum oper●s , quantum culpae satis est , perfecta sunt . Idem de constant . c. 7. Nam scelus intra se tacitum qui cogital ullum , Facti crimen habet . -Iuvenal . sat. 13. In maleficiis cogitata etiam scelera , non adbuc perfecta vindicantur , cruenta mente , pura manu . Apul. florid . 4. Nunquam mens exitu aestimanda est , satis probasse animum parricidae . Quintill . declam. 271. Actionis crimine cogi●atio condemn●●tur à Domno . Pelag. ad Demetr . the very studie , desire and endeuour of doing euill , maketh a man to stand guiltie of euill doing in Gods sight , albeit he doe not , because he dare not or cannot doe what hee desireth . m m Matth. 5. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Cypr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. constit . apost. l. 1. c. 1. Decrevisti facere , jam perfecisti . Aug. verb. Dom. 43. Incesta est etiam sine stupro , quae cupit stuprum . Sen. controv. 6. 8. He that looketh but on a woman to lust after her , saith our Sauiour , hath alreadie committed adultery with her . And , n n 1 Iohn 3. 15. He that hateth but his brother , saith Saint Iohn , hath alreadie murthered him in his heart . o o Res mira : ille vivit , tu tamen homicida es : illa casta est , tu tamen adulter e● . Aug. de verb. Dom. 42. & 43. Non venenum parasti , non cum gladio processisti ; n●● ipsum scelus fecisti : tantum ●disti , & tu prius te quàm illum occidisti . Idem de temp. 235. Si quis cum uxore , tanquam cum aliena conc●●bat , adulter erit , qua●vis illa adulteria non sit . Aliquis mihi venenum dedit : sed vim suam remixtum 〈◊〉 perdidit : venenum illud d●ndo scelere se obligavit , etiamsi non nocuit . Non minus latro est , cui telum opposita veste elusum est . Sen. de constant . c. 7. Illo es homicida , venenum quo misces die . Frustra est ergo Greg. Naz. ( si is saltem est ) qui in serm. de Bapt. iniqu●m censet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et Cato Censor apud Gellium l. 7. c. 3. haud aequum censet , p●●nas dare quenquam ●b eam rem , quod arguatur malè fecisse voluisse . Verum hic leges humana● cogitat , quibus Cogitationis nemo p●●nam luit . De poenis l. 18. Net fugitivus habe●tur servus , quifugiendi cons●ium habeat . De verb. sign . l. 225. A strange matter , saith Augustine , the woman is still honest , and yet art thou an adulterer ; the man is aliue still , and yet thou art a murtherer . So is it also † † Nisi forte putetur in malo quàm in bono efficacior inveniri vol●ntas apud Deum , qui charitas est , & promptior esse ad ulciscendum quam ad remumerandum misericors & miserator Dominus . Bern. epist. 77. Vide Platonis cum Dio●ysio de Aes●hine dissertationem apud Plut. de adul . in goodnesse : the studie , desire and endeuour , the constant studie , sincere desire , and earnest endeuour of holinesse and righteousnesse , make a man esteemed holy and righteous in Gods sight , though hee cannot yet attaine to that measure of it that he would . God regardeth more what he desireth and endeuoureth to be , than what he is ; hee respecteth more what he desireth and endeuoureth to doe , than what he doth .

3. Reason 3. That God exacteth no more of his , than he hath bestowed on them . p p Matth. 25. 15 , 16 , 17. He requireth not the gaine of ten talents , where he hath giuen out but fiue , or the profit of fiue , where he hath conferred but one only . q q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. in Caesar. He is content to accept of his what they are able to afford , in grace and mercy pardoning , passing by and remitting the rest . r r Mala. 1. 14. Cursed is the Deceiuer , or the Coosener , saith the Prophet , that hauing a s s Mascu●u , i. masculum pinguem & integrum . sicut , lana , pro lana condida . Esai . 1. 18. D. Ca●us in Mal. sound or a fat Male in his flocke , bringeth a corrupt carion or a leane starueling to God for a sacrifice . But t t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. de cutax . Non impotentes sed nolentes condemnabuntur . Bern. de pass. Dom. c. 32. In vitae libro scribuntur omnes , qui quod possunt , faciunt , etsi quod debent , non possunt . Idem de Dco dilig . c. 2. he is not accursed that bringeth no better , because he hath no better to bring . Yea obserue we in the legall sacrifices and oblations , how low in mercie God descendeth . It is true that if men should serue God and sacrifice to him , according to his state and his greatnesse , u u Esai . 40. 15 , 16. all the wood of Lebanon would not serue to burne , nor all the beasts that be in it suffice for a sacrifice ; yea little enough would all the wood in the world be , and all the cattle therein to it , to make vp but one sacrifice . Yet see how low God is content to stoope herein , in regard of mans beggerlinesse , not able to giue or offer ought worthy of God . x x Levit. 5. 6 , 11 , 12. & 14. 10 , 21 , 30 , 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Grog . Naz. de Eutax . Hee is content to accept of a sheepe or two , or a lambe or two for a sacrifice ; or if a man be not able to bring so much , he is well pleased with one ; or if he want meanes for a lambe , he is not vnwilling to take a paire of Turtle Doues , or two little Pigeons in stead of it ; yea if a mans abilitie bee not able to reach so farre neither , y y Imminis aram si tetigit man●s , Non sumptuosa blandior hostia Mollibit adversas Penates Thure pio & saliente mica . Horat. carm. 3. 22. an handfull or two of flower , with a corne of salt or two , shall suffice as well as ought else , where it is brought and offered with an honest heart . And it is more than once or twice inculcated for the comfort and encouragement of weak ones , a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. de bapt. & apud Anton. Melissae . 33. of the poorer sort , that were not able to offer as the rich did , and might doubt therefore of the like acceptance : b b Levit. 14. 22 , 30 , 31 , 32. Looke what he is able ; according to his abilitie ; euen what his hand is able to reach vnto ; and it shall be accepted . c c Luk. 21. 1 , 2 , 3. The Poore Widowes two mites were as acceptable to God , as the largest offerings of the richest . d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Iul. exact . Hee measureth the gift not by the worth or the greatnesse of it , but by the might and the minde onely of the giuer . And e e 2 Cor. 9. 12. if there be in a man a willing minde , saith the Apostle , it is accepted not according to what hee hath not , but according to what hee hath . God regardeth in his not so much what they should , as what they can and are willing to doe . And f f Quicquid vis & non potes , factum Deus reputat . Aug. apud Ioan. de Tambac . in consol . Theolog. what thou wouldst doe but canst not doe , saith Augustine , God accounteth as done .

4. Reason 4. That it is not so much our inherent righteousnesse in regard of the worth , dignitie , and excellencie of it , much lesse in regard of any puritie and perfection in it , but g g Si propriè appellantur ●a quae dicim●● merita nostra , sunt spei quaedam seminaria , charitatis incentive , occult● praedestinationis indicia , futurae glorificationis praesagia . Bern. de grat . & lib. arb. as it is a fruit of Gods loue , a token of his fauour , a signe and marke of our adoption and iustification , and a pledge and pawne of our future glorification , that is the ground and matter of our ioy : not it selfe so much , as that , that it giueth vs assurance of .

1. Respect 1. As it is a signe and seale of our Adoption . For our Regeneration whereby this righteousnesse is restored , wrought and begun in vs , doth ratifie and seale vp our adoption vnto vs . Since that h h 1 Ioh. 3. 1 , 3 , 6. none are the children of God by adoption , but those that are so also by regeneration . And i i Ioh. 1. 12 , 13. all that are so by regeneration , are by adoption also such . The least and lowest degree therefore of sincere and sound k k Rom. 8. 13 , 14 , 16. sanctification being an effect and fruit of regeneration , is a certaine signe of adoption , and may minister a sure argument to him that hath it , that he is the adopted childe of God . Now l l Patriam amat quisque , non quia magna , sed quia sua . Se. epist. 66. Sic & prolem . as parents loue their children , not so much for their wit or comelinesse , or the like qualities , as because they are theirs ; So doth God loue his Children , euen because they are his Children : yea m m Ezech. 16. 4 , 5 , 6. Si non dilexisset inimicos , m●nquam possedisset amicos : sicut nec qu●s diligeret , essent , si non dilexisset , qui nondum erant . Bern. in Cant. 20. Qui neminem bonum invenit , neminem salvat , nisi quem praevenit , Idem de grat . & lib. arb. had he not loued them before they had any good qualitie in them , for which hee might affect them , they had neuer come to haue any such . And as Parents affect as well , and * * Fructuosior est adolescentia liberorum , sed infantia dulcior . Sen. epist. 9. delight as much in their little young ones as in those that be well growen or at mans estate , as well in those that are not able to earne the bread that they eat , as in those that are able to doe them the best seruice : n n Quis tam iniquam censuram inter suos agit , ut filium sanum quàm aegram magis diligat ? procerumve & excelsum quàm brevem & modicum ? Foetus suos non distinguunt ferae ; & se in alimentum pariter omnium sternunt : aves ex aequo partiuntur cibos . Sen. epist. 66. Pater liberos non rejicit , quod aegroti , claudi , debiles , deformes sint ; sed chariores habet & mollius tractat , imperfecti●is infirmitatisque intuitu . Spin. de . Iustit . Christian. nor is any father so vnnaturall , that because his childe being weake and wearish , sickly and cra●ie , as being full of bleach or some other such like troublesome infirmitie , is in regard thereof somewhat waspish and way-ward , especially being a good natured and a dutifull childe otherwise , will for that cause the lesse either regard or affect it : no , we are wont rather to be the o o Quorsum haec ut scias virtutem omnia opera sua , velut foetus suos ijsdem oculis intueri , aequè indulgere omnibus ; & quidem impensius laborantibus . Quoniam quidem etiam paren●um amor magis in ca , quorum miseretur , inclinat . Virtus quoque opera sua quae videt affici & premi , non magis amat , sed parentum bonorum more , magis amplectitur & fovet . Sen. ibid. inclinat animus , quo sors deterior trabit . Sen. Theb. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Heron. more affectionate toward them , and the more tender and charie of them , when it is so with them . Yea , I say not , what infirmitie , but what disease almost is there so loathsome , as will keepe a mother from tendering and tending her childe ? In like manner is it with our heauenly Father , whose loue and affection to his goeth infinitely beyond the loue and affection of any earthly father or mother whatsoeuer . For , p p Psal. 103. 13. as a Father , saith the Psalmist , is pitifull vnto his children ; so is the Lord pitifull to those that feare him . And q q Esai . 49. 15. the most naturall mother , the kindest and tenderest parent that is , may sooner forget or not regard the fruit of her owne bodie , than hee can forget or not regard them . And , r r Malac. 3. 17. I will spare them , saith hee , that feare me , and thinke on my name , as a man spareth his owne Sonne that serueth him . Hee loueth and delighteth in his little s s Ezek. 34. 16. Esai . 40. 11. Non agnamve sinu p●igeat , foetumve capell● Desertum oblita matre referr● dom●● . Tibull . eleg. 1. weake ones , his nouices , his young t t 1 Cor. 3. 1 , 2. babes in Christ , that can scarce almost creepe , much lesse goe well alone yet , as well as in his great ones , his strong , his well growen ones , that are able to helpe and to tend others . For u u Psal. 147. 11. the Lords delight is in all those that feare him , and that rely vpon his mercy . Hee is content to accept of at their hands what they are able . As a little done by a Son , giueth his Father much better contentment , than a great deale more done by a meere stranger or a seruant . And there is the difference betweene a Sonne and a Seruant ; that a Seruant if he cannot do his Masters work , x x 1 Sam. 30. 13. his Master will not keepe him , hee must goe seeke him some other seruice ; whereas a Sonne , albeit he be not able to doe ought , yet y y Iohn 8. 35. hee is not therefore cast off ; his Father keepeth him not for the seruice that he doth or can doe him , but he keepeth him because he is his Son . Yea it is not the wants and infirmities and imperfections , or the remainders of sinne and corruption in Gods children , that can cause God to cast them off or to abhorre them . z z Peccata nobis non nocent , si non placent . Aug. de temp. 181. Et apud Ioan. de Tambac . in consol . Theolog. Our corruptions shall not hurt vs , if they doe not please vs , saith Augustine . Nor is it so much our corruptions as our pleasing of our selues in them that maketh God to be displeased with vs . Any beginning of sincere sanctifying grace then argueth Gods Childe ; and a weake Childe of God being yet a Childe of God , as well as a strong , hath good cause and great cause therein to reioyce .

2 Respect 2. This a a Iustitia inchoata , non consummata . inchoate Righteousnesse , or b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 8. 23. first fruits of Gods Spirit , is as a sure signe and seale of Iustification and Adoption , ( for c c 1 Cor. 6. 11. & 1. 30. Iustification also and Sanctification are neuer sundred or seuered ; all that are truly iustified are sincerely sanctified ; and all that are sincerely sanctified , are truly iustified also : ) so is it a firme pledge and pawne , or d d Arra potiùs quàm pignus , quia pignus redditur , arra retinetur . Hieron , in Eph. 1. 14. Aug. de verb. Ap. 13. & de visione Dei , apud Bed●m in Ephes. earnest rather , of future glorification , and of whatsoeuer of Gods gratious promises remaineth yet to be made good . Christ is , as I may so say , * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hebr. 7. 22. the Suretie we haue for them . He is as e e Coloss. 2. 14. our Suretie to God , for the discharge of our debt : so Gods Surety to vs , for the performance of his promises . And Gods Spirit in the graces of it , is the earnest that he hath giuen vs alreadie before-hand , for the better assurance of what is to follow . f f 2 Cor. 1. 20. All the promises of God are in Christ , Yea and Amen , that is , firme and stable , saith the Apostle . And , g g 2 Cor. 1. 21 , 22. It is God that establisheth vs with you in him ; who hath also annointed , and sealed vs , and put the earnest of his Spirit in our hearts . And h h Ephes. 1. 13 , 14. this holy Spirit of Promise , wherewith we are anointed and sealed , is the earnest of the inheritance by Christ purchased for vs , for assurance of possession . As a peny therefore giuen in earnest bindeth as firmely as a pound ; if the partie at least be a sure and sufficient man that one dealeth with : so euen the smallest measure of sincere grace being Gods owne earnest , bindeth him in regard of his promise accompanying it , ( for i i Nam , ut Iurisconsulti , pignus donum est verbo vestitum . Nec potest esse sine pacto pignus . without some such word of agreement and promise , it could not be an earnest : ) to the making good of all his gratious promises , made to the faithfull in generall , to those that haue receiued it in particular ; and may as well therefore * * 2 Thess. 2. 16. minister good hope , and giue vndoubted assurance of the performance thereof vnto them in due time . And as a weake , but a true Faith , may as well lay hold vpon Christ , and receiue him by God offered it , as well as a strong ; as k k Fides licet exigua & infirma , accipit nibilominus quae largitur Deus : haud secus ac pu●rulus parvula , velscabiosa mendicus manu , ille panem , hic stipem porreclam accipit , perinde ac si major aut sanior esset . Spin , de Ius●itia Christ . a feeble and a shaking hand may as well receiue a Kings almes , as the lustiest and the ablest mans hand that is : So euen a weake beginning of sauing and sanctifying Grace , if it can be discerned and discried amids a multitude of wants , may as well giue assurance both of present grace and fauour , and of future glory with God , as the greatest measure that may be . And as a peece of Gold that such a poore sicke mans weake hand receiueth of the Kings gift , may as much glad him at the heart , stand him in as much stead , and doe him as much good , as that that is receiued with a better : So Gods gift by a weake Faith receiued and apprehended , may as well comfort a mans soule , and as well ioy him at the heart , being it may stand him in as much stead , and be as beneficiall to him for his good , as being receiued by a stronger . Yea , the maine and principall matter of our ioy here , being grounded vpon not so much what we haue alreadie , as what wee l l Rom. 5. 2. & 12 , 12. hope for , and shall haue : though a peece of gold be better worth , and a man therefore may doe more good with it , than he can with a small peece of siluer , yet the latter may altogether ioy a man as much as the former , in regard of the inheritance that is assured vnto him by either : So a poore quantitie of Grace , though it cannot for the present so much benefit a man , either to doe so much good to him , or to others by him , as a richer & larger portion of grace may ; yet in regard of the heauenly inheritance and future glory , that it is an earnest of , the one may well minister as much ioy as the other , because the one giueth good assurance of the very selfe-same in effect and substance with the other .

Euery sincere Christian then , be he weake or strong , hath much matter and good ground of ioy . m m Psal. 64. 10. & 30. 11. Let all , saith the Psalmist , that are vpright-hearted , reioyce . But

The Hypocrite hath no cause ●o reioyce .

As Simon Peter told Simon Magus , n n Act. 8. 21. Thou hast no part nor portion in this businesse , for thine heart is not vpright in Gods sight : Branch 2. So the Hypocrite hath no part nor share in the Ioy of the Iust , Obseruat . 5. because he is not vpright-hearted , his heart is not single nor sincere in Gods sight . o o Iob 20. 7. The ioy of the Hypocrite is but momentanie , saith Zophar in Iob ; it is no true , no sound , no permanent Ioy . As their repentance is , so is their reioycing : as their godlinesse is , so is their Ioy . As p p Matth. 6. 16. they repent in the face , but not in the heart : So q q 2 Cor. 5. 12. reioyce they may in the face , but not in the heart . As their godlinesse is all in outward shew , nothing in substance nor in truth , and r r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. Nihil fictum diuturnum , Ambr. offic. l. 2. c. 22. Caduca sunt , quaecunque fucata sunt . Cyprian . ad Donat. Ficta omnia celeriter tanquam flosculi decid●nt ; nec simulatum potest quicquam esse diuturnum . Cic. offic. l. 1. therefore it is of no constancie at all , of no continuance . ( s s Hosh. 6. 4. Thy goodnesse , saith God , is as a morning cloud , that is dissolued as soone as the Sunne breaketh forth , and as the dew , that melteth and is dried vp , as soone as the Sunne shineth on it . ) So is their ioy only a superficiall , a seeming reioycing , and it shall not therefore last long , but it shall fade and faile soone , as their goodnesse and godlinesse doth .

And no maruell :

For , 1. Reason 1. Whence ariseth the ioy here spoken of ? Yea , whence springeth all true , sound and constant ioy , but as before was shewed , t t Rom. 3. 1 , 2. from the present u u Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ioy of Faith . Philip. 1. 25. assurance of Gods fauour here , and x x Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ioy or glorying of hope . Heb. 3. 6. Spes justorum laetisia . Pro. 10. 28. the hopefull expectation of eternal happinesse hereafter ? But the Hypocrite hath neither Faith nor Hope , neither Faith that may giue him assurance of the one , nor Hope that may put him in expectation of the other . No Faith , no such Faith at least , as may giue assurance of Gods fauour . For the Faith that doth that , must be y y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Tim. 1. 5. 2 Tim. 1. 5. a Faith without hypocrisie , a Faith vnfained : And how can his Faith be without hypocrisie , when he himselfe is but an hypocrite . No Hope , such at least as is certaine and z z Rom. 5. 5. vnfaileable , such as is the Hope that is * * Hebr. 11. 1. founded on Faith vnfained . For a a Iob 27. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antipho . de choreut . What hope can the Hypocrite haue , though he haue heaped vp neuer so much , saith Iob , when God snatcheth away his soule . b b Prov. 14. 32. Improbi dum spirant sperant : justus ctiam cùm expirat , sperat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. hom. 4. The iust man hath hope euen in Death , saith Salomon . But then doe the Hypocrites hopes faile him , if not before , c c Prov. 11. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theocrit . Batto . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Troad . When hee dieth , saith Salomon , his hopes all die with him . d d Psal. 4. 6 , 7. Where no Hope then , no ioy : where no Faith , no Hope : and the Hypocrite therefore hauing neither Faith , nor sure Hope , cannot haue any sound ioy .

2. Reason 2. In the light of Gods countenance is the Ioy of the Godly . e e Psal. 89. 15 , 16. Blessed are they , saith Ethan , that walke in the light of thy Countenance , O Lord : such may indeed continually reioyce in thy Name . But the Hypocrite as he cannot delight in God , so he can haue no list to come into Gods sight , much lesse to walke before him , or in the light of his face , as those doe , and well may , that are vpright . For f f Iob 27. 10 , Est & talium poena Deus . Luxestenim . Etquid talibus tam invisum ? ●erm . de consid. l. 5. how can the Hypocrite , saith Iob , delight himselfe in the All-sufficient ? Or what heart can he haue at all times to call vpon God ? Or consequently to depend vpon him ? And againe , g g Iob 13. 15 , 16. Though God slay me , yet will I trust in him ; and I will approue my waies in his sight : ( to wit , for the integritie , for the sinceritie of them : ) And hee shall be my Sauiour and my saluation ; when the hypocrite shall not dare to appeare in his presence . And indeed with what confidence can any hypocrite appeare before God , when though he may delude man , yet he cannot beguile God ? For h h 1 Sam. 16. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de sera vindict . God seeth not as man seeth : Man seeth the face , but God seeth the heart . ( There is no deluding of him with vain shewes , no more than cozening of i i Sapiens num●ularius Deus est : num●●um fictum n● recipiet . Bern. de grad . obed. a skilfull Mint-man with counterfeit coine . ) When all that they doe is most loathsome and abominable in Gods sight ? When all their masked deuotion is so farre from pacifying Gods wrath , that it is but a meanes rather to aggrauate and exasperate it against them ? For k k Iob 36. 13. Nem● enim magis iram meretur , quàm amicum simulans inimicus . Bern. de convers . c. 27. the hollow-hearted , saith Elihu , doe but heape vp and increase wrath . What ioy can the hypocrite then haue to come into that light , l l Ephes. 5. 13. Iohn 3. 19 , 20. that discouereth his hypocrisie , that laieth open his deceit ? m m Iob. 24. 16 , 17. The light , saith Iob , is as the shadow of Death to such . Or what assurance can hypocrisie giue of Gods fauour , when there is nothing that doth more than it procure his displeasure ? n n Matth. 24. 51. His Lord will giue him his portion with hypocrites , saith our Sauiour , when he would intimate that such an one should most seuerely be punished .

3. Reason 3. Is righteousnesse the root of ioy ? o o Rom. 14. 17. Righteousnesse , and peace , and ioy , saith the Apostle . And doth ioy spring from righteousnesse ? Then can the hypocrice haue no true ioy , because he hath no true righteousnesse . For as counterfeit coine is no coine ; nor will in payment goe as current for the procuring of ought to him that hath it ; so counterfeit righteousnesse is in deed and truth no righteousnesse , nor will to any good purpose stand him that hath it in stead . Yea as p p Rom. 10. 3. Apoc. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. apolog. Nemo est illo insanabilior , qui sibi saus videtur . Greg. in Psal. poen. 4. Puto multos ad sapientiam pervenire potuisse , nisi se put●ssent jam pervenisse . Sen. de tranq . c. 1. he is farthest off from attaining to righteousnesse that supposeth himselfe to haue it when indeed he hath not : so is that man farthest off from being indeed righteous , that maketh shew of being such when he is indeed nothing lesse . r r Simulata sanctitas , duplex iniquitas , Gregor. à Tambac . & aliis citatus . Simulata aequitas non est aequitas , sed duplex iniquitas : quia & iniquitas est , & simulatio . Aug. in Psal. 63. Dissembled holinesse , saith that ancient Father , is double vngodlinesse . For it is one point of vngodlinesse for a man not to be godly ; and another point of it , being not godly , to make shew of being such ; and shall therefore haue s s Matth. 23. 14. a double share in Gods wrath . And t t Malus ubi bonum se simulat , tunc est pessimus . P. Syr. Apertè quando malus est , tunc est optimus . Nam , Bonitatis verba imnari major est malitia . Idem . a wicked man , saith the Heathen man , is then worst when he seemeth best ; hee is neuer worse than when hee maketh shew to bee that which hee is not . If there can bee no sound reioycing then , where righteousnesse is not ; no hypocrite being most vnrighteous can euer soundly reioyce . Vse .

Now the onely Vse of this Point ( passing by all other ) shall be , Exhortation to Examination . to stirre vs vp euery one diligently and seriously to examine himselfe whether his heart be sincere and vpright with God or no , that so he may come to know whether hee haue part or no in this Ioy , whether he haue good and iust cause or no to reioyce .

This the rather should we be content , and it standeth vs vpon , to take the more paines in , because there is much deceit and delusion , yea and collusion too , Motiue . in this kinde .

a a 2 Cor. 2. 11. Satan is full of wiles . Deceit 1. And b b Ierem. 17. 9. our owne heart also is exceeding deceitfull . Many there be that c c Iam. 1. 26. beguile themselues , and d d Gal. 6. 3. thinke themselues to be somewhat , yea to be great ones , ( as Simon Magus gaue himselfe out to be , e e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act. 8. 9. some great one , ) when indeed they are iust nothing , but f f Apoc. 3. 17. are most miserably deluded . Deceit 2. And there is g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. tom. 6. orat . 67. Initium salutis notitia peccali . Epicur . Nam qui peccare se nescit , corrigi non vult . Deprehendas te oportet , aniequā emendes . Sen. ep. 28. no meanes whereby Satan keepeth more out of Gods way , than by bearing them in hand , and making them beleeue that they are in it alreadie .

And againe on the other side , many thinke they haue not that which indeed they haue . For h h Iam ibi sunt , unde non est retrò lapsus . Sed hoc illis de se nondum liquet : & scire se nesciunt . Iam contigit illis bono suo furi , nondum confidere . Sen. ep. 75. a man may haue grace , and yet not know that hee hath it ; ( as the Embruo or the Infant in the wombe hath life , and yet knoweth not that it liueth ; ) yea hee may thinke that he hath it not . As we seeke sometime for keyes , when they are in our pocket : and i i Hayward , Strong Helper , chap. 22. As we are said to haue lost a thing , when wee know not where it is , though it be safe still in our owne custodie . we thinke that we haue lost some jewell , when we haue it safe looked vp in our chest , or in our deske ; yea or as the Butcher looketh about him for the candle that sticketh in his hat , and he carrieth about with him on his head , and seeketh it by the light of that which he seeketh , as if hee had it not about him , not remembring suddenly where he stucke it . So the godly are oft in their owne conceit at a losse , when yet that they deeme lost is still sure and safe ; they misse many times Gods grace in them , and seeke for this grace by the light of the same grace , which yet they see not in themselues . And this is another wile of the Deuill , whereby he laboureth to delude such , by calling in question their sinceritie , as he sometime did k k Iob. 1. 9 , 10 , 11. Iobs , and mouing , yea making them many times to their great discomfort to doubt of it , by perswading them that they are out of Gods way , when they are indeed in it ; and out of fauour with God , when they are as much in fauour with him as any ; that so either he may , if it be possible , make them grow desperate and carelesse ; or else that he may make the way to the heauenly Canaan as tedious , toilesome and troublesome vnto them as hee can , when by no force or wile of his hee is able to push or tice them out of it .

That both sinceritie therfore may be discerned , and hypocrisie discouered , to the consolation of the one , and the confusion of the other : it shall not be amisse here to annex some Notes , Notes of Sinceritie . whereby those that desire to be truly informed of their estate , may be able to iudge of their owne sinceritie , and of the vprightnesse of their heart .

The first Note then of Sinceritie may be Vniuersalitie : Note 1. Vniuersalitie . when our repentance and obedience is not partiall but generall , when we are carefull to shunne , not one or two only , this or that sinne , but all knowne sinne whatsoeuer , and to endeuour our selues to walke in all the good waies of God , without exception of any . So it is said of Iosias , that m m 2 King . 23. 25. hee turned vnto God with all his heart , all his soule , all his minde and his might , according to all that was contained in the Law . And so saith Dauid of himselfe , n n Psal. 119. 101. I haue refrained my feet , not from one or two , but from euery euill way , that I might keepe thy Statutes . And , o o Psal. 119. 6. Then shall I not be confounded , when I haue respect vnto all thy Precepts . And , p p Psal. 119. 128. Therefore doe I esteeme all thy Precepts concerning all things to be right ; and euery wrong way doe I euen abhorre . And hereby doth he approue vnto God his sincerity and the vprightnesse of his heart with God . q q Psal. 18. 21 , 22 , 23. I haue kept the waies of God , and haue not wickedly gone away from my God . For all his Commandements were before mee , and I put not any of his Statutes wilfully away from me : But was vpright before him , and kept my selfe from mine owne sinne . And of Zacharie and Elizabeth it is said , r r Luk. 1. 6. They were righteous in Gods sight , walking blamelesly in all Gods Commandements and Ordinances . For as it is said of Vices , s s Qui Rabet unum vitium , habet omnia . Sen. de benef. l. 5. c. 15. Hee that hath any one of them , hath all of them . t t Stultus omnia vitia habet . Idem ib. l. 4. c. 27. Omnia omnibus insunt . Malus quisque nullo vitio vacat . Ibid. c. 26. A foole , saith the Heathen man , is free from no fault . u u Fraterna enim quadam sibi copulantur necessitudine tum vitia , tum virtutes . Ambr. de Abra. l. 2. c. 6. So it is much more true of Vertues , * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysip . apud Plut. in Stoic . contr. Qui unam habet , caeteras habet . Sen. ep. 95. Didicimus , cui virtua aliqua contingat , omnes inesse . Plia . in paneg . Hee that hath any one of them , hath all of them ; and consequently , x x Vt si unam virtutem confessus sis te non habere , nullam necesse sit te habiturum . Cic. Tuscul. l. 2. Hee hath none , that wanteth any . For Vices indeed are contrary and aduerse one to another ; as y y Hinc Aristot. prior . l. 2. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ex falsis falsum , verumque aliquando scquetur : Ex veris possunt non nisi vera scqui . Falsehood is to Falshood , though Truth neuer to Truth . z z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. ethic. l. 2. c. 6. Virtus est medium vitiorum , & utrinque reductum . Horat. epist. 18. l. 1. Vices are Extreames , Vertue is the Meane . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. ibid. c. 8. Bonum malo contrarium est , malum & bono & malo . Extreames crosse either other , as well as the Meane . And therefore a a De vitijs ambigitur : quia & virtuti uni vitia duo opponuntur ; & vitium vitio ●ollitur . Aug. epist. 29. of them there is some doubt made ( though b b See the Spirituall Watch , Point 2. §. 20. & Aquin. infra . there need not ) by some : but c c Constans scitum Philosophorum , Inseparabilitas virtutum . Aug. ibid. of the other it is generally agreed by all ; that as he saith of d d Habent artes omnes commune quoddam vinculum , & cognatione quadam continentur . Cic. pro Ar●h . Arts and Sciences , so morall e e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysip . apud Plut. & Zeno apud Laert . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Stoici apud Sto● . Virtutes individuas esse , & inter se connexas , Apul. de Philos. Individuus est virtutum comitatus . Sen. ep. 68. Omnes inter se nexae & coniugatae sunt . Cic. ●uscul . l. 3. Sic copulatae connexaeque sunt virtutes , ut omnes omnium participes fint : nec alia ab alia possit separari , Idem de fin . l. 5. Connexae sibi sunt concatenataeque virtutes , etiamsi vulgi opinione sejunctae ; ut qui unam habet , plures habere videatur . Ambr. offic. l. 2. c. 9. & in Luc. c. 6. Et cognatae sibi invicem sunt virtutes . Idem offic. l. 1. 27. Vertues much more , haue a kinde of consanguinitie and naturall nearenesse betweene them ; they are tied in such an indissoluble band together , that they cannot possibly be seuered or disioyned one from another . And therefore f f Non singula vitia ratio , sed omnia pa●iter prostern●t ; in universum semel vincit . Sen. ad Helv. c. 13. any one Vertue , where it entreth , expelleth all Vice , g g Virtus ergò ubi una ingressa fuerit , quoniam secum caeteras ducit , vitia ibi cadunt omnia . Aug. ep. 29. ●rudentia enim nec ignava , nec injusta , nec intemperans esse potest : Fortitudo nec injusta , nec imprudens , nec intemperans , &c. Aug. ibid. & Ambr. offic. l. 1. c. 27. & l. 2. c. 9. & Greg. mor. l. 21. c. 1. Nec veraullavirius esl , simixtavirtutibus aliis nonest . Ibid. l. 1. c. 39. because no one Vertue euer entreth alone , but it bringeth euer in somewhat of each other Vertue with it . Nor is it so in Morall Vertues only , as they are commonly tearmed ; but it is so in Spirituall Graces also . There is h h Coloss. 3. 12. 2 Pet. 1. 5 , 6 , 7 , 9. a Concatenation as well of the one , as of the other ; they are so inseparably lincked and chained together in an holy band , in a diuine league , that i i Vna sine aliis nulla est . Greg. mor. l. 21. c. 1. one cannot , nor will not be without the other . And therefore k k 1 Cor. 1. 7. Iam. 1. 4. euery true Christian hath each sanctifying Grace in some measure . l l Perkins on Matth. 5. 48. As a Childe , so soone as it is borne , is a perfect man for integritie of parts and entirenesse of limbes , though not for bignesse and bulke of body : So euery good Christian that is indeed truly m m Iohn 1. 13. 1 Pet. 1. 23. regenerate , is no sooner soundly conuerted , but he is in part n n A new man in euery one . Ephes. 4. 23 , 24. Coloss. 3. 10. renewed in all parts , and hath in some degree or other a beginning of all Christian Grace , though hee be not any thing yet neare his o o Ephes. 4. 13 , 15. due and full growth in any : And p p Qui unam habet , omnes habet : & qui unam non habet , nullam habet . Aug. ep. 29. In quo aliqua harum principalis est virtus , in eo etiam caeterae praesto sunt : quiae ipsae sibi sunt connexae concreaeque virtutes . Ambr. de parad . c. 3. hee hath not any as yet consequently , if he wholly want any : As also on the other side againe , if hee haue any one spirituall Grace , he is in some degree freed from q q An old man put off . Ephes. 4. 22. Coloss. 3. 9 , 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . euery spirituall Vice . For r r Quod sonitas in corpore , sanctitas in corde . Bern. de divers . 16. as Health is in the body , so is Grace in the Soule . s s Sicut ad corporis sanitatem non est satis , ut peste quis , vel pleuritide careat , sed ab omnibus in universum morbis immune esse oportet : Sic ad animi sanitatem requiritur sordium ac vitiorum omnium in universum abdicatio . Spin. de just . Christ . As Health freeth from all diseases , according to the degree of it : ( for t t Vise Galenum de sanit . tuend . lib. 1. contra Erasist●ati sententiam agentem . in it also there are degrees : ) So sanctifying Grace freeth from all Vices that are contrary thereunto , according to the measure and proportion of it . u u Non est cardiacus ( Craterum dixisse putato ) Hic aeger : recte est igitur , surgetque ? negabit ; Quod latus aut renes morbo teneaniur a●uto . Horat. serm. ● . 2. c. 3. Nor is a man therefore said to bee in good health , so long as any one disease holdeth him and hangeth on him ; x x Leprosus si parle ulla tantum sit immundus , extra castra obligatur . Hesych . in Levit. l. 4. c. 13. nor cleane , while the Leprosie possesseth any one part of him : nor a Saint , ( and yet y y 1 Cor. 1. 2. & 6. 10 , 11. such an one is euery true Christian ) z z Rom. 6. 2 , 6 , 7 , 12 , 14. so long as any Vice , what euer it be , ruleth and reigneth in him , or hee wilfully lieth and liueth in any one Sinne .

Againe , as it is in Christian Graces ; so † † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eustath . in ascet . Et ex eodem Simeon Magist. homil. 1. is it also in Gods Commandements . a a Lex tota est una copulat●va . Illyric . in Clav. Script . & in Gloss. N. T. The whole Law , say they well in the Schooles , is one Copulatiue . The Law for the sanction indeed is disiunctiue ; for the Iniunction it is Copulatiue . The sanction runneth in the Disiunctiue , b b Esai . 1. 19 , 20. Deut. 28. 15 , 58 , 59. Either doe thus , or die : the Iniunction in the Copulatiue , not , either do this or that ; but , Doe both this , and that too . c c Mark . 12. 33. I. 〈◊〉 . 10. 27. Loue God aboue all , and thy Neighbour as thy selfe . d d Decalog . Exod. 20. 2-17 . Deu. 5. 6-21 , 33. Take the true God alone for thy God : and worship him according to his Will : and vse his Name reuerently , and Sanctifie his Sabbaths , &c. And therefore saith our Sauiour to the Pharisees , e e Matth. 23. 23. These things ought yee to haue done , and not to haue left the other vndone . Now it is a Rule in the Art of Reasoning , that f f In omni conjuncto , sive copulato , si unis est mendacium , etiamsi vera sint caetera , tota esse mendacuim dicitur . Ex omnibus verò quae disiunguntur , unum esse verum sufficit . Gell. noct . Attic. l. 16. c. 8. Verum enunciati copulati judicium pendet ex omnium partium veritate ; falsum saliem ex una parte falsa . Ram. dialect . l. 2. c. 5. in a Disiunctiue , if any one part hold , the whole is held to be true ; in the Copulatiue , if any one part hold not , the whole is held to be vntrue . So in a Disiunctiue Iniunction , if a man performe the one part , he is freed thereby from the other ; the Woman that was enioyned to bring for her Purification g g Levit. 12. 8. Luk. 2. 14. a paire either of Turtles , or of Pigeons , was thereby bound to bring the one only , shee needed not to bring both : and in the legall sanction , h h Ezek. 21. 11. Galat. 3. 12. hee that doth , dieth not , i i Deut. 27. 27. hee that dieth doth not ; for no man is thereby bound to both , both to doe , and to die , to doe the one , and yet to endure also the other . But in a Copulatiue Iniunction it is far otherwise ; k k Delinquens in parte , in totum reus est . Regula generalis , Gloss. ad Digest . l. 29. tit. 5. l. 3. Si quis unum custodiat , & reliqua praevaricetur , nihil ei prodest . Amb. in Psal. 118. serm. 13. & Hesych . in Levit. l. 4. c. 13. nothing is done to any purpose , if a man obserue not euery part : It is as in a Lease that is grounded vpon many conditions , ten or twentie suppose , any one of them not obserued , make a forfeiture of the whole . He is l l Deut. 27. 27. accursed that persisteth not in euery thing contained in the Law of God to fulfill it . And m m Ezek. 18. 10 , 11 , 13. though he doe not all these things , saith God by the Prophet , if he doe but any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Marc. de leg . spir . 135. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarch . sympos . probl . lib. 7. cap. 5. one of them , because he hath done any of these 〈◊〉 , ( for sol take it , the words would be read ) he shall die . Yea , Saint Iames therefore goeth further , and sticketh not to affirme , o o Iam. 2. 10. That whosoeuer keepeth the whole Law , but faileth only in one point , hee is guiltie of the whole . Which words of his yet are not so to be taken p p Hi●on . contr. Pelag. l. 1. as if * * Quod in ●scet . Eustath . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et 〈◊〉 Logoth . serm. de virt , & vit. a man in stealing did breake the Commandement of not committing adultery , or in telling a lye , the Commandement of sanctifying the Sabbath : or “ Dod on the Decalogue . as if a man that did at any time of infirmitie sinne against any one Commandement of God , ( as † † 1 King . 8. 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Crates apud Laert. who doth not lam . 3. 1. oft , euen 1 Iohn 1. 8 , 10. the holiest that is ? ) did stand guilty in Gods sight as a wicked wretch , and one that had no regard at all of any . But his meaning is , that that man that would seeme to make conscience of keeping all the Commandements of God saue one , but maketh no conscience , or hath no care of keeping that one , q q Nisi enim attenti fuerimus in 〈◊〉 mandatis ejus , fuerintque alia praeterita , alia pro voluntate observata , rectum justificationis ordinem 〈◊〉 tenemus . Hilar. in Psal. 118. Nulli siquidem 〈◊〉 licet , ex his quae 〈…〉 eligere pro arbitria , & quod placuerit assi●●ere , quod displicu●●it repudiare ; & 〈◊〉 ex 〈…〉 , ex p●rte contemnere , Si enim pro arbitria suo servi Dominis obtemper 〈…〉 quidem in 〈…〉 . de provid . l. 3. doth not indeed and truth , whatsoeuer he may pretend or seeme to doe , make conscience of any , no not of those that in that manner he seemeth to obserue . The reason that the Apostle addeth there is indeed very forcible . It is r r Iam , 2. 11. the same God that enacted and deliuered the whole Law , that hath enioyned one good dutie as well as another , hath inhibited one sinfull act as well as another . If a man therefore for Conscience of Gods will and word , doe exercise himselfe in any one good dutie , he will consequently exercise himselfe in all other good duties that concerne him ; because the same God in his Word hath alike enioyned all . If for Conscience of Gods will and Word he forbeare or abhorre any one sinne , s s O●●em odit iniquitatem , qui habet hanc gratiam . Bern. Qui autem omnem viam iniquitatis odit , ad universa Dei praecepta corrigitur & emendatur . Ambr. in Psal. 118. hee will for conscience of the same word and will of God , forbeare and abhorre all other Sinnes ; because the sa●e God in his Word hath alike forbidden all . And on the contrarie therefore , hee that doth not either exercise himselfe in euery knowne dutie that concerneth him of the one sort , or is not carefull to shunne euery kinde of euill act of the other sort , doth not either obserue ought in the one kinde , or eschew ought in the other kinde , out of any true care or conscience of his dutie and obedience to God , but for some other by-ends and by-respects . It is a good Rule in the Schooles , t t Vbi unum aliquod peccatu remittitur , ibi omnia remittuntur . Impossibile est unum sine aliis remitti . Thom. Aquin. sum . p. 3. q. 86. a. 3. Hee that hath any one sinne remitted , hath all sinnes remitted : And so , u u Peccata quamuis non sint connexa quantum ad conversionem ad bonum commutabile , sunt tamen quantum ad aversionem à bono incommutabili : & in hac parte habent rationem offensae , quam per poenitentiam oportet tolli . Aquin. ibid. He that hath sincerely repented of any one sinne , hath repented him of all . And he that hath not repented him of all knowne sinne , hath not repented yet of any . For what is true Repentance , but x x Ezek. 18. 21 , 27 , 28 , 30 , 32. & 33. 11. a returning againe into the right way ? And how is it possible for a man to returne into the right way , * * Psal. 119. 101. ● passim Palantes error recto de tramite pellit . Horat. serm. l. 2. sat. 3. as long as he wandereth still in any by-path ? Or how can a man repent of this or that particular sinne , because it is contrarie to Gods will , or offensiue in his sight , but hee must needs withall repent him of whatsoeuer he knoweth to be in like manner a breach of his Law , and a businesse that he abhorreth ? Nor doth that man indeed studie sincerely and out of a loue of God to please him in any thing , that doth not , as the Apostle Paul prayeth in the behalfe of the Colossians , endeuour and striue y y Coloss. 1. 10. to fructifie in euery good worke , that he may please the Lord in all things , z z Quando servus ex Domini sui jussis ea facit tantummodò quae vult , jam non Dominicam implet voluntatem , sed suam . Salvian . de provid . l. 3. He doth not Gods will , saith Saluian well , but his owne will , that doth it no further than himselfe will : that doth not by labouring with the Apostle Paul , to keepe “ Hebr. 13. 18. a good conscience in all things , † † 2 Cor. 5. 9 , 11. & 6. 4. endeuour to approue himselfe and his courses vnto God , as wel in some things as in others . This Vniuersalitie therefore of care and endeuour is a good Argument of Sinceritie . As on the other side it is a shrewd signe of vnsoundnesse and insinceritie , a a Sciendum quia quisquis virtute aliqua pollere creditur , tunc veraciter pollet , cum vitijs ex aliqua parte non subjacet . Greg. m●r . l. 21. c. 1. when men will seeme to make conscience of performance of some good duties , and yet are wholly carelesse and regardlesse of others : or when they will seeme to make conscience of the forbearance of some sinnes , and yet lie and liue in the ordinary practise of others , which yet they cannot be so ignorant as not to know , or so vnmindful , as not to consider to be sinnes . Thus was Herods hypocrisie detected and discouered . He stood in some awe of Iohn , knowing him to be a very holy man : and because hee would be esteemed religious , and would seeme to respect him , b b Mark . 6. 20. he heard him oft , and at his motion did many good things : yea and it is like enough that hee outwardly reformed many things amisse , that Iohn found fault with , either in his Court , or in himselfe . But yet hee would not leaue the keeping of his Brothers wife for all that ; and therefore c c Mark . 6. 17. when Iohn began to deale plainly with him in that point , he then brake off all , and committed Iohn toward ; and made it euidently appeare thereby , that all his former reformation and well-doing , was but in shew only , and for other ends . And hereby also was Iehues zeale descried to be vnsound . He made a great shew a while of zeale for God and his worship : and d d 2 King . 10. 16. Ionadab must needs along with him and see it . He was zealous e e 2 King . 10. 28. against Baal , that was f f 1 King . 16. 31 , 32 , 33. the ruine of Ahabs house , and g g 2 King . 10. 11. against Ahabs house , which it was h h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot . rhet . l. 1. c. 15. & Herod . Clio. & Philip. M●ced . not for his safetie , as he thought , to let stand , or to leaue any remainder of : but i i 2 King . 10. 31. he gaue way to the Calues , though no lesse abominable in Gods sight , and as dishonourable vnto him , because k k 1 King . 12. 27 , 28. that seemed to be the stay of his estate . And so he shewed thereby that all his Pietie was no better than meere Policie ; and that he sought but his owne ends in either . And in like manner when men and women shall be content to reforme their liues , and conforme themselues to the will and word of God in some things , but stand out wilfully in some other things , refusing to practise the like reformation , or to shew the like conformitie in them , albeit they be in heart and conscience conuinced of their dutie therein , it is an euident Argument of vnsoundnesse .

A second Note of Sinceritie is Vniformitie . Note 2. Vniformitie . As an Vniuersalitie , so an vniformitie in well doing : when a man keepeth * * Virtutem oftendit constantia , & omnium inter se actionum concordia ; quando idem semper quis est , & in omni actu par sibi . Sen. epist. 120. Tunc directae sunt viae nostrae , cùm par fuerit in omnia aequalisque custodia . Hilar. in Psal. 119. Omne bonum quod fit propter Deum , in omnibus rebus aequaliter observatur . Quod autem in omnibus rebus non aequaliter observatur , propter homines fit . Autor oper. imperf. in Mat. hom. 45. an equable tenour in his courses and cariage , not strict in some things , and slack in other , though , it may be , not wholly regardlesse of them ; but holdeth an euen hand generally in his care and obseruance of things enioyned him by God . “ 1 Tim. 5. 21. Non est justa causatio , cur praeferuntur aliqua ubi facienda sunt omnia . Salviam . de provid . l 3. I charge thee , saith the Apostle to Timothy , that thou obserue all these things , without preferring one before another , and that thou doe nothing partially . And saith Dauid , as before , l l Psalm . 119. 128. True Christianitie esteemeth all alike . Greenham in Psal. 119. I haue all thy Precepts concerning all things in esteeme ; and I forbeare not only , but euen abhorre all wicked waies . And againe , m m Psal. 119. 104. By thy Commandements I get vnderstanding ; and therefore I abhorre not some one or two , but each wicked way . His Zeale was not partiall , but indifferently against all . And it is † † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Psal. 119. 139. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●ustath . in ascetis . l. 2. q. 165. an euident signe , saith one of the Auncients , that our Zeale is of God , when in like manner wee finde our selues alike affected in regard of all sinne , whatsoeuer God may bee dishonoured by , as well in one kinde as in another .

But on the other side , when men will seeme wonderfull earnest and eager for the obseruation of some of Gods ordinances , maruellous strict and precise in the keeping of some precepts , extreme fiery in their opposition against some enormities , excessiue in their hatred and detestation of some sinnes , yea sometime but supposed sinnes , euen to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in apolog. the abhorring of mens persons for them ; but haue nothing the like intention of zeale and feruour in other matters , though of as great moment , or against other sinnes , though no lesse hainous than those ; albeit they will not seeme wholly carelesse or altogether regardlesse either of the one or of the other : And especially when men will seeme to be so double diligent in lesse matters , things of ceremonie and circumstance onely , when they are but negligent the whiles in far greater ; very strait-laced in the one , but ouer-loose-girt in the other : It is a shrewd argument that their hearts are not vpright in either : but that they are carried away with o o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de iracund . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem de tranquill . some corrupt humour or other , selfe-loue , or emulation , or vaine-glory , or the like , that shrowdeth it selfe in the habit of pietie and zeale . Thus our Sauiour discouered the hypocrisie of the Scribes and Pharisees in his time . p p Matth. 23. 23. Luk. 11. 42. Woe be vnto you Scribes and Pharisees , hypocrites , saith our Sauiour ; for you tithe Mint and Anise , and Cumin , and euery kinde of Pot-herbe ; but iudgement , mercie , fidelitie , and the weightier things of the Law yee neglect ; q q Matth. 23. 24. yee straine at a Gnat , and r r Quomodo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proverbis Gr●c● dicitur . swallow a Camell . They were very precise and curious in paying their Tithes , euen of trifles ; ( wherein they shall one day rise in iudgement against not a few Christians , and s s Quanta damnatio à damnatis dānari ? Author de singul. Cleric . condemne them therein , though themselues to be condemned ) and in some other like businesses of lesser moment ; but in other matters more weightie they shewed nothing the like strictnesse , and are by our Sauiour therefore censured for no better than hollow-hearted hypocrites . And assuredly as inequalitie of the pulse argueth much distemper in the bodie ; so this ineq●alitie of cariage argueth little soundnesse in the soule . t t Ea verò non est religio sed dissimulatio , quae per omnia non conslat sibi . Autor de duplici Martyrio . It is no true religion or pietie , but dissimulation and hypocrisie , that is not in all things like it selfe ; saith an Author that pretendeth to be Cyprian , though indeed he be u u Turcarum siquide memnit . Quod & observarunt Pamel . Grav . Cocus , Rivet . not , speaking of some that were very nice and curious , euen to some taint and spice of superstition , of but touching an Image , or tasting ought that had any seeming reference to an Idoll ; but were ouer-loose and carelesse of their cariage otherwise . Euery true Christian as he is renewed in part in all parts , so he hath a kinde of proportionable growth in each part , as x x Ephes. 4. 16. the Apostle speaketh of the mysticall bodie of Christ in generall . As he is not as a maimed person , one that wanteth tongue , or legs , or hands , or some other limbes , but as one that hath a whole entire organicall bodie : So he is not as a monster , * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de Cancro Poeta apud Plut. de adulat . E● de Papavere Symph●s●nig . 40. Grand● mihi caput est intus sunt membra minuta . one that hath the Head or Hand , Backe or Belly bigger than the whole Bodie besides , but hath a comely symmetry of each part with part . As there are y y W. Bradsh●w . no Dwarfes in Christs Bodie , none that grow not at all , but stand euer at a stay : So in the Christian soule no Grace doth so stand at a stay while the rest grow , much lesse doe they all so stand at a stay , while some one groweth , that any one should so excessiuely outstrip all the rest , z z Vt membri unius totus homo quasi lacinia videatur , uti Petron. in Satyr . that the rest in regard of it should scarce be seene . Neither is a Christian man like a new vpstars Courtier , who because he is not able to furnish himselfe all ouer compleatly at first , is faine to weare his apparell vnsutable in the seuerall parts of it . Yea rather , as it is an argument of affectation of wealth when men goe well and richly apparelled , in some one part of their apparell , but haue not the rest sutable and correspondent thereunto : so it is an argument rather of affectation of holinesse , than of true holinesse indeed , when men are so vnequall and vnsutable in their courses and dispositions , in some one or two things demeaning themselues as exceedingly restrict , but in many others , or the most things againe as remisse ; when their care and conscience in some things , is not in some sort proportionable and correspondent to that that they make shew of in other things : Nor doth the one proue , much lesse make a man the richer ; nay * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de profect . it hindereth rather , and is a meanes to cast him more behinde hand : nor doth the other proue , much lesse make a man truly religious ; nay it hindereth rather , while with a generall neglect of growth in , or regard of other good duties , a mans studie and care is wholly set and spent vpon some one particular that hee pleaseth himselfe in ; as where the matter that should nourish and support the whole bodie , is conueighed all to some one part , not so much to feed it , as to feed a wen that groweth vpon it .

A third Note of Sinceritie , Note 3. Vbiquitie . is Vbiquitie : when a man is in some measure alike in all places , as well Bonus non fuit , quam malorum pravitas non prohavit . Greg. in Euang. 38. Neque enim perfectè bonus est , nisi qui fuerit & cum malis bonus . Idem in Ezech. l. 1. hom. 9. in bad company as in good , in priuate as in publike , in Church , out of Church , at home and abroad . To this purpose it is that Dauid saith of himselfe ; a a Psal. 16. 8. I haue set the Lord alwaies before my face . And , b b Psal. 119. 168. All my waies are in thy sight . As c c Psal. 18. 22. all Gods waies in his sight ; so all his waies in Gods sight : and therefore wheresoeuer he was , as d d Prov. 15. 3. being euer in Gods eye , he endeuoured to approue himselfe vnto God . Those things that are naturall follow a man whithersoeuer he goeth , and accompany him constantly wheresoeuer he become . e e Coelum , non animum mutant , qui trans mare currunt . Horat. l. 1. ep. 11. Hinc Socrates ; Quid miraris peregrinationes tibi non prodesse , cùm te circumser●● Sen. ep. 28. Change of place , saith the Heathen man , causeth not any change of minde . As it is with the motion of the heart and the lungs in the bodie ; they are of themselues beating and stirring wheresoeuer a man is , or whatsoeuer he is about , and it is painefull to a man therefore to restraine the worke of them , or to hold his breath for any time : so it is a good signe that godlinesse is growne to a kinde of connaturalnesse with vs , when our religious disposition continueth with vs in all places , and is in some sort working in vs , wheresoeuer we are : so that it is with vs , as with Dauid it was , who saith of himselfe , that f f Psal. 39. 1 , 2 , 3. howsoeuer he had purposed to forbeare speaking of ought that was good while he was in companie with some wicked , and some prophane ones were in presence , yet it was no small paine to him , and he was hardly able to restraine or to containe himselfe . It was with him as it was sometime with Ieremie , in somewhat the like case , but of greater necessitie ▪ when he saw what euill entertainment the word of God found with the most , g g Ierem. 20. 9 , 10. he had once resolued he saith , not to mention Gods Name any more to them ; but he could not for his life keepe long that his vnwarrantable resolution ; Gods word was as a fire in his brest , and as a flame h h Strangulat inclusus dolor , atque exaestuat intus : Cogitur & vires multiplicare suas . Ovid. trist. 5. 1. Quoque magis tegitur , tanto magis aestuat ignis . Idem met . l. 4. shut vp in his bones , so that he soone grew weary of it , and he could not by any meanes keepe it in . Not that at all times and in all places men are bound i i Ester 2. 10. to discouer themselues in this kinde , or k k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. ad Eunom . to maintaine matter of religious discourse in all companies . It was one of Pythagor as his precepts , that l l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pythagoras . a man should not beare Gods Image or Name about him on the Ring that ordinarily hee wore . And m m Matth. 7. 6. Huc illud monitum Pythagorcum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. padagog . holy things , saith our Sauiour , are not to be offered vnto Dogs , nor pearles cast before Swine . No : we must be warie where and before whom we speake ; and take heed how by our in●iscreet cariage in such kinde we wrong religion it selfe , and make it ridiculons . But that euen * * Quomod● de Platone Plut. de adulat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . among such we retaine still a religious disposition ; and the restraint of good imployments be grieuous vnto vs , though no necessitie lie vpon vs , as vpon n n Ierem. 1. 17. 1 Cor. 9. 17. Ieremie there did , hauing no iust opportunitie for such imployment at the present ; which may be a meanes to seale vp our sinceritie vnto vs . In like manner when we shall be religiously affected , not when we are in the Church onely , or about some solemne part of Gods seruice , ( at which time the solemnitie of the action , and the very sight of others enforceth a kinde of conformitie and outward semblance of holinesse on those many times that are most prophane , ) but euen out of the Church also , and out of Gods solemne seruice , euen when we are about our ordinarie affaires : Nor when we shall be in the presence only of others , either good or bad , familiars , or strangers , but when we shall be retired also and alone by our selues .

For a true Christian is , as the Heathen Philosopher saith of a good man , like o o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. eth. l. 1. c. 10. & Rhet. l. 3. c. 11. a Cube or a Square , or , if you will , like a Die , that falleth alike euery way , and keepeth the same site , whersoeuer or which way soeuer you seat it : He is as p p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. ton . 6. orat . 42. Gold , saith Chrysostome , which cast you it into the Fire , it will not waste ; lay it you in the water , it will not rust ; it will retaine still it owne puritie , wheresoeuer it be kept .

But on the other side , when men are like the q q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de adulat . Colorem mutat subinde Chamaeleon , redditque quemcunque proximè attingit . Plin. hist. nat. l. 8. c. 33. & Solin . polyhist . c. 43. Chamaeleon , readie to change their hue with euery one that they company or conuerse with ; like the r r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theogn . apud Plut. de amic . Polypus enim colorem mutat ad similitudinem loci . Plin. l. 9. c. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. caus . nat. q. 19. Hinc & Pindar . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. & de solert . anim . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. de sede Constant. Contra Phocylid . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et Ion. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Athen. dipnosoph . lib. 7. Polypus , that resembleth euery stone that it sticketh to ; like the s s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de adulat . Water that conformeth it selfe easily and instantly to the shape and fashion of euery thing that either it is powred into , or that is dipped in it ; or like t t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. in Athanas. Pictures cunningly and curiously drawen , that seeme to turne their eyes euery way , and to fixe them on euery one that commeth in the way , or that casteth his eye on them ; can be religious among such , and prophane among other such , be such euer as the company is that they are in : Orlike the u u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lucian . Pseudolog . Buskins anciently vsed in Tragoedies , that would serue either leg alike ; are as fit for one societie as for another : Or like the x x Hi quibus sceptrum & chlamydem in scena fabulae assignant , cum praesente populo elati incesserunt & c●thurnati , simul exierunt , excalceantur , & ad staturam suam redeunt . Sen. ep. 76. Plaiers that vsed them , such as acting Princely parts , weare royall apparell , keepe state , and demeane themselues grauely and soberly so long as they are in publike view vpon the stage ; but when they haue done acting , are no sooner off the stage , but they passe presently into another , a cleane contrary , habite , retaine neither prince-like behauiour nor apparell , but are most beggerly , base and debauched , either in priuate by themselues , or among their companions like themselues : In the Church and publike assemblies , cary themselues very deuoutly , and in the presence of others affect a shew of religion , but out of the congregation are farre from all shew of godlinesse , or in their priuate conuersation haue little or no care at all of ought in that kind ; it is a sure signe of no soundnesse at all in such as be * * Quidam alternis Vatinij ; alternis Catones sunt . Sic maximè coarguitur animus imprudens : alius prodit atque aluis ; & , quo turpius mihil judico , impar sibi est . Sen. ep. 120. so variously affected : acting like those Stage-players , sometime one part , and sometime another , as either by others they are assigned them , or as the places that they are put vpon them for the present . y y Non est vera religio , quae cum templo relinquitur . Lactant. It is no true deuotion , saith Lactantius , that leaueth a man at the Church-doore . Where religion is not shewed in the actions of a mans life , in the course of his calling , as well as in the congregation and in his Church-seruice , Such z z Iam. 1. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . religion ( Saint Iames saith it , ) is but vaine and vnsound . Nor is that religion any better that affecteth view and sight , that loueth to be seene ; ( it was the Pharisees deuotion a a Matth. 6. 1. & 23. 5. that did all so as men might see what they did : ) that is loud and talkatiue in company , silent in secret , in presence of others operatiue , idle in priuate . As the Heathen man saith of one that b b Amissum non flet , cum sola est , Gellia patrem : Si quis adest , jusse prosiliunt lachrymae . Martial . epig. 34. lib. 1. neuer wept or mourned for her mother , but when there was some bodie by to see her ; c c Non dolet hic , quisquis laudari , Gellia , quaerit : Ille dolet verè , qui sine teste dolet . Ibid. Testes doloris quisquis captat , haud dolet . He mourneth not heartily that affecteth to bee seene mourning , and mourneth not therefore but where some may see it : He mourneth indeed heartily , that mourneth then when there is none by to take notice of it , and to beare witnesse that he mourneth . So in this case , he is not sincerely religious , that affecteth to haue his religion seene , and that neuer therefore carieth himselfe religiously , but where others are by to take notice of it : he is truly religious that is carefull to cary himselfe religiously , and is frequent and diligent in holy duties , euen then when hee is alone by himselfe , as well as when he is in the presence and company of others ; that d d Sic vive cum hominibus tanquam Deus videat : sic loquer● cum Deo , tanquam homines audiant . Sen. epist. 10. Praeceptum est Philosophie : Sic loquendum esse cum hominibus , tanquam Dij audiant ; sic cum Dijs tanquam homines audiant Macrob. Saturn . l. 1. conuerseth so with men , saith the Heathen man , as if God ouer-looked him , communeth with God so euen in priuate , as if men ouer-heard him . And certainly , howsoeuer it be true indeed , that e e Ephes. 4. 11 , 12 , 13. Psal. 29. 9. & 84. 1. & 84. 7 , 10. the publike Seruice is of exceeding great benefit , and therefore f f 1 Thess. 5 , 20 , 21. Psal. 27. 4. & 122. 1. highly to be esteemed , as g g Psal. 89. 7. Hebr. 4. 12. 1 Cor. 14. 24 , 25. hauing a more powerfull , liuely and effectuall worke of the Spirit in it , and h h Matth. 18. 20. & 28. 20. a more speciall blessing of God promised and annexed vnto it ; in regard whereof , Dauid though a man i i 2 Sam. 23. 2. full of the Spirit of Grace , yet could not during his exilement content himselfe with his owne priuate meditations and deuotions , but k k Psal. 42. 1 , 2 , 3 , 4. & 43. 4. & 63. 1 , 2 , & 84. 2. longed exceedingly , and prayed most instantly to haue free libertie of accesse againe to the publike assemblies of the Saints : yet when vpon a mans sicke or death-bed Satan shall be busie about him , and calling his sinceritie in question , a man may in such case be more comforted , and receiue better assurance of his sinceritie , by consideration of his frequencie and diligence in holy duties in priuate , because in them there can be least danger or suspicion of hypocrisie , l l Matth. 6. 6 , 18. which none but God and his owne soule hath beene priuie vnto , than by all that hee hath performed either publikely or priuately in the presence of others .

A fourth Note Note 4. Perpetuitie . of Sinceritie is Perpetuitie , Constancie , permanence , continuance : when we are not godly and religious by fits and starts only , vpon some speciall and extraordinary occasions , but m m Qualitatis verae tenor permanet : falsa non durant . Sen. ep. 120. Perpetua ac solida sunt , quae vera sunt : simulata non perseverant . Ambr. offic. l. 2. c. 22. in a constant and continued course , at all times , euen when such occasions cease . n n Psal. 119. 112. I haue applied my selfe to keepe thy Commandements continually , saith Dauid : And , o o Psal. 119. 117. I will delight my selfe continually in thy Commandements , which I loue . And , p p Prov. 28. 14. Blessed is the man , that feareth continually ; saith Salomon . This constant delight in the word of God , this constant applying of our selues to the doing of the will of God , this continual standing in awe of God , is a sound note of sinceritie . But q q Magna rem puta unum homine agere . Preter sapiense nemo unum agit : caeteri multiformes sunt , Modo frugi videntur & graves ; modò prodigi & vani . Mutamus subinde persona , & contrariam ei sumimus quam exumus . Sen. epist. 120. when men seeme to be so affected only vpon some extraordinarie occasions , and when those are once ouer , all is gone againe , it is a shrewd signe that nothing was euer sound or sincere with them . And this well weighed will easily discouer the vnsoundnesse of many sorts that yet make a great shew for a season . Some at the first hearing of the Word seeme to be wondrously affected and rauished with it . The noueltie and the strangenesse of the Doctrine deliuered , ( as they say at Athens , r r Act. 17. 18 , 19 , 32. We will heare thee once againe , because thou tellest vs of new Doctrine , such as we neuer heard of before ; ) or the eloquence and powerfull deliuerie of the Preacher , ( some s s Act. 18. 24. Apollos , it may be , or some t t Mark . 3. 17. son of Thunder ; u u Matth. 7. 28 ; 29. Iohn 7. 46. one that speaketh so as they neuer heard man speake before ; ) or the consideration of such x x Hebr. 6. 5. glorious matters as are in it propounded , of an heauen and an happinesse , and blessednesse beyond conceit , and without end ; may much affect euen a naturall man , at the first hearing especially , and make him to be wondrously delighted in it : and yet may the Word haue no sound or sauing worke on him : all may proue but a flash , and so be by and by gone againe . y y Matth. 13. 5 , 20 , 21. & 8. 6 , 13. Quae simulata sunt diuturna esse non possunt , sed tanquam ad tempus virentia , citò decidum . Quod fictum est , in principio vernat , in processu tanquam flosculus dissipatur & solvitur : quod autem verum & sincerum alta radice fundatur . Ambr. de offic. l. 2. c. 22. Those that receiue the seed on the stony ground , heare the Word at first with some delight , but shortly after they dwindle and wither away , because they want root . This their delight is not permanent , because the Word had no root in them . Yea thus , as a a Greenham observ. title Sermons . a reuerend Diuine well obserueth , and b b Quidam ad magnificas voces excitantur , & transeunt in affectum dicentium , alacres vultu & animo : nec aliter concitantur , quàm solent Phrygij tibicinis sono Semiviri , & ex imperio furentes . Rapit illos instigatque rerum pulchritudo , non verborum inanium sonitus . Iuvat protinus , quae audiunt facere . Afficiuntur illi ; & sint quales jubentur , si illa animo forma permaneat , si non impetum insignem protinus populus honesti dissuasor excipiat . Pauci illam , quam conceperant , mentem domum perferre potuerunt . Sen. epist. 108. an Heathen man also in effect the same long before him , as some are said to be Sea-sicke ; so others may be said to be Sermon-sicke . Sea-passengers that doe not well brooke the Seas , so long as they are vpon the water , are faint and sicke , and out of frame , so as that they thinke they shall sure miscarie with it , they make account to die no other death ; but when they haue gotten on land and reposed them a while , they are as well againe as euer they were . So is it with some meere naturall men sometime at a Sermon . Hearing some powerfull Diuine , that striketh somewhat home with them , that thundreth and lightneth , as he said that c c De quo Aristophanes Acharn . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Fulminabat , tonabat , permiscebat Graecian . Cic. Orat. Vnde & Olympius dictus est . Plut. Pericle . Pericles did , their minde is troubled , and their conscience touched , and their soule melteth , and they grow heart-sicke , and haue much inward remorse , and begin to bethinke themselues of taking a new course ; but no sooner the Sermon is done , and they are come out of the Church , and haue taken a little the fresh aire of the world againe , but all is ouer and gone , they are restored to their wonted estate , and retired to their former courses againe . It is with them , as with those that haue * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. sympos . problem . l. 3. c. 8. taken a small quantitie of some purging Physicke beneath the due dosis , enough to stirre and trouble them , but not enough to purge or to worke ought out of them . You may see some such thing in Foelix , d d Act. 24. 25. when he heard Paul discourse very powerfully ( as right well he could ) of iustice , righteousnesse , repentance , and the iudgement to come , he was cast into a trembling fit withall for the present : and not able well to brooke either the matter of his doctrine , or the manner of his deliuerie of it , he caused him to breake off ; but that he was neuer the better for it afterward , appeareth hereby , in that notwithstanding it e e Act. 24. 26. he persisted in his accustomed bribery , and other the like corrupt courses . Againe thus some for a brunt at their first comming on to the profession of religion , hauing some speciall motiue to incite them thereunto , seeme very feruent and Zealous , euen f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 12. 12. fervidi . seething hot , as the word is ; but after a while proue g g Tepidi . Apoc. 3. 15 , 16. luke-warme , and at length euen h h Frigidi . Qualis Balduinus ille Cantuariensis , ad quem Vrbanus PP. Balduino Monacho ferventissimo , Abbati calido , Episcopo tepido , Archiepiscopo remisso . Girald . ●tiner . Camb. l. 2. c. 14. key-cold : * * Greenham p. 2. c. 51. §. 5. like Snailes that thrust out as it were a long paire of hornes before them ; but pull them instantly in again , as soon as they meet with ought that opposeth : like Peter that would needs be i i Iohn 18. 10. fighting and slashing at the first , but shortly after k k Matth. 26. 56. fled away , left him , yea l l Matt. 26. 70 , 72 , 74. denied and forswore him , whom he was so forward to fight for before . But he presently after m m Matth. 26. 75. repented , and came on againe , and so n n Act. 5. 41. Iohn 21. 18 , 19. continued , which these doe not . His foule fall was but for a fit , a fit of infirmitie it was onely in him . Whereas on the other side , their fierce forwardnesse is but for a fit , a sudden fit of heat it is onely in them . Thus many againe , as an o o Nuper me amici cujusdam languor admonuit , optimos esse nos , dum infirmi sumus . Quem enim infirmum aut avaritia , aut libido solicitat ? Non amoribus servit , non adpetit honores , opes negligit , & quantulumcunque , ut relicturus , satis habet . Tunc Deos , tunc hominem esse se meminit . Invidet nemini , neminem miratur , neminem despicit , ac ne sermonibus quidem malignis aut attendit , aut alitur , &c. Innoxiam in posterum , si cō●●gat evadere , beatamque destinat vitam . Vtmam tales esse sam perseveremus , quales nos futuros profitemur infirmi . Plin. epist. 26. lib. 7. Heathen man also hath obserued , when they lie deadly sicke , oh then they seeme wondrously well affected , they are very sory for their sinnes , seeme euen to hate & abhor them , very deuout and frequent in prayer to God , taxing and censuring themselues for their former carelesnesse in that kinde , and now if God would vouchsafe to continue life , and restore health to them , they would be new men , leaue their sinnes , and their former lewd courses , and leade another manner of life than euer they did . But it is with them , as it is with Sea-men sometime in a storme , that out of feare of danger and desire of safetie p p Ion. 1. 5. Act. 27. 19 , 38. - jactu decidere cepit Navita cum ventis , imitatus castora , qui se Eunuchum ipse facit cupiens evadere damno . Iuvenal . sat. 12. cast all that euer they haue ouer-boord , which when the storme is ouer , they striue and labour as fast● if by any meanes they can , to get vp againe . * * Plerique futuri supplicij metu peccatorum conscij poenitentiam petunt : qui videntur malorum petisse poenit entiam , bonorum agere ; & ipsius poenitentiam agere poenitentiae suae . Ambr. de poenit . l. 2. c. 9. When they are once free from that feare , that before affected them , they returne to their former courses afresh , as if it repented them now that euer it had repented them of them . q q Psal. 78. 34-37 . When God slew them , saith the Psalmist , then they sought him , and returned , and enquired after God early . But they flattered him only with their mouth , and lied vnto him with their tongues . For their heart was neuer vpright with him , neither were they stedfast in his Couenant . And therefore well did r r Apud Spinaeum alicubi ni malè memini . the Emperour Sigismunds Confessor answer him , when being in a sore fit of sicknesse , and hauing made many goodly faire promises and protestations of future reformation vpon recouery , and amendment of life , he desired of him to be informed , whereby he might discerne whether such his repentance were sincere ; If , quoth he , you be as carefull to make good in your health , what you now promise , as you are forward now in your extremity to promise . And in like manner is it with many others in some outward danger & distresse . Ionaes sea-men distressed by that sudden and strange storme , s s Iona 1. 5. Call euery one on his God , then euery man to prayer , a man would thinke no deuouter men againe in the world ; but when the danger is once ouer , nothing but swearing and swaggering , blaspheming and tearing of that Name , that before so reuerently they inuocated , none prophaner than some of those that a little before seemed so deuout . It is that which God complaineth of in Iudah and Ephraim : t t Hosh. 6. 4. O Ephraim what shall I doe with thee ? or how should I deale with thee , O Iudah ? for your goodnesse is as a morning cloud ; and at the early dew it goeth away . No longer than Gods hand was heauie vpon them , & the night of his wrath did in fearefull manner ouer-spread them , was there any shew at all of goodnesse or godlinesse to be seene in them . A particular and pregnant example of such cariage wee may see in the Inhabitants of Ierusalem : Their Citie was u u Ierem. 34. 1. besieged and begirt by the Chaldeans , and in great danger to be surprised . Hereupon x x Ier. 34. 7 , 9 , 10. admonished by the Prophet , they repent them of some sinnes , reforme some abuses , y y Ier. 34. 15 , 18. renue their Couenants with God , seale it vp with a solemne sacrifice , z z Sic Abraham Genes. 15. 10. Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scindere foedus : sicut , icere , ferire Latinis : à porco percusso . Vnde tamen perperam volunt Foedus nuncup itum : cum fit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vt & Fidus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cutting a calfe in twaine , and passing betweene the two sides so sundred : But no sooner was a a Ierem. 37. 5. the siege broken vp , and the Citie releeued by the accesse of some aids from Aegypt , but b b Ierem. 34. 11 , 16. they returne againe to their wonted bias , slipping away , and c c Psal. 78. 57. starting aside like a deceitfull or a slippery bow , as the Psalmist speaketh of the Israelites , whose d d Maximum indicium est malae mentis fluctuatio , & inter simulationem virtutum , amoremque vitiorum , assidua jactatio . Se. ep. 120. inconstancie also hee maketh an Argument of their insinceritie . And what hee saith of one sort of them , may be well said of them all . e e Psal. 78. 8. They had not set their heart aright , and therefore their spirit was not constant with God . Their religion and deuotion is but as the motion of a Wind-mill driuen with the Winde , that maketh grift no longer than the Winde bloweth vpon it : or as the motion of * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . M. Anton. vitae sue l. 7. Sigillaria , quae per se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verticillis quibusdam ac nervis moventur . Casau . ad Pers sat. 5. Duceris ut alienis mobile lignum . Horat. serm. lib. 2. sat. 7. Hinc Athen. dipnosoph . l. 9. scite admodum ait Otos aves salta●trices & i●●talrices , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quod interpreshaud e assecut ▪ . an Image that goeth with a deuice , that stirreth no longer than the force lasteth of the screw or the spring that setteth it a stirring . And that is the difference between Naturall and Artificiall motions : the motion of the pulse , and the breath in mans bodie , and the motion of an Image , or a Mill , and the like : a free motion and a forced one . The ground of the motion in the one is from within , of the other from without : there is some stresse and straining required to the staying of the one ; and there is some like stresse and straine required for the stirring of the other : & the one therefore stirres constantly till it be staid ; the other staies and standeth still till it be stirred : and when that force and stresse is gone , the one again stirs , when that force and stresse is gone , the other againe stayeth . The motion of the godly , in the good waies of God , is like the pacing of a beast broken and brought to a true pace , or naturally ambling of it selfe , hee keepeth to his pace constantly , and though he may be forced out of it , yet he doth nothing so well with it , “ “ Quomodo Sence . ep. 121. Animalia quaedam tergi durioris inversa tamdiu se torquent , ac pedes exerunt & obliquant , donec ad locum reponantur . Et inquieta est desiderio naturalis status testudo supinata ; nec ante desinit niti , quatere se , quàm in pedes constitit . nor is it for his ease , but hee is euer and anon making offer to come into it againe , and so doth so soone as he findeth himselfe free from such enforcement . Whereas the motion of Hypocrites in Gods waies , is as the pacing of a beast not truly paced , that being forced to pace , shuffleth but , and though hee may be kept a while to it , yet cannot long hold out with it , is readie , if he be not held hard to it , at euery step to goe out of it , and is neuer well till hee be in his trot againe . † † Exod. 9. 27 , 28. & 10. 16 , 17. Pharaoh himselfe would relent somewhat while Gods hand was vpon him , but f f Exod. 8. 15 , 32. & 9. 34 , 35. hee hardened his heart againe as soone as that hand of God was gone : hee was like the iron , that though it melt while it is in the fire , yet groweth stiffe againe after it hath beene but a while out of it : because g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Basil. Iron it was before , and iron it is still . It is true indeed that a man , especially one suddenly conuerted , may be much more feelingly affected presently vpon his conuersion , than hee shall , it may be , euer after againe : as one that hath liued long in the darke , when hee commeth first into the light , And h h Gen. 28. 16 , 17. 2 Sam. 6. 9. 2 Chron. 20. 3. & 34. 19 , 27. Ierem 26. 19. Act. 5. 11. Hebr. 12. 21. that the feare of God is much more fresh at some times vpon speciall occasions , euen in the hearts of his seruants , that at other times it is . But where there is an vtter falling away from former forwardnesse , and as it was with the Israelites euen i i Num. 11. 6. a loathing of that Manna , that at first they seemed so much to like , to loue , to long after , that k k Exod. 16. 27. euen on the Sabbath they would needs go to seek it ; with l l Num. 11. 5. a preferring euen of Aegyptian Leeks before it , and a longing after them againe : where an vtter casting off of all feare of God and care of good courses , when such occasions , as put them into it , are once blowne ouer ; it giueth iust ground of suspicion , that the former forwardnesse in Gods cause was no sincere loue of God , but a sudden fit of passion only in the one ; the fearefulnesse of Gods wrath no sanctified feare , but a seruile and slauish disposition only in the other .

Yea but will some say peraduenture , Obiections 2. ( for my desire is herein to helpe weake soules and tender consciences all that I can : Obiection 1. ) This is that that so much troubleth me , that I cannot finde and feele in my selfe such inward remorse and heartie sorrow for my sinnes , or such alacritie and viuacitie of spirit , as sometime I haue done , or as at my first supposed , but now suspected , conuersion I did .

I answer : Answer . Nor is it to be suspected that alwaies one so should : or is the soundnesse of the parties conuersion to be either questioned or suspected in that regard if hee doe not . For it standeth with reason , that a strange Change , especially where it is suddenly effected , from one contrary to another should more affect , and be more sensible , than the after-continuance of that estate which by such a change is introduced . The heat of an hot bath or an hot-house , is more sensible at our first entrance , especially if on a sudden we chop into it , than it is when we haue beene some space of time in it . And m m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Synes . epist. 139. the more familiar euery thing groweth to be with vs , the lesse sensible is the power and the worke of it vpon vs . In this kinde therefore also is there great difference betweene those that are at an instant conuerted , as n n Act. 9. 4 , 6. & 16. 30-34 . Paul was , and those that with o o 1 Tim. 4. 6. 2 Tim. 3. 15. Timothy , haue the grace of God wrought into them by degrees . The league that was naturally betweene the soule and Satan , is violently rent asunder in the one , it is gently p p Sicut Cic. de Amic . Magis decere censent sapientes amicitias sensim dissuere , quàm repentè disscindere . vnript and vnsowed in the other . The one are suddenly q q Iude 23. snatcht out of the Deuils clawes , the other are sweetly wonne and r r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alliciet Deus faphetum . Gen. 9. 27. Hosh. 2. 14. ticed out of his hands . The s s Prov. 5. 22. cords of sinne , wherein the soule was held t t 2 Tim. 2. 26. captiue , are burst with strong hand and maine might , as u u Iudg. 15. 14. & 16. 12. Sampsons were , in the one ; they are easily fretted . by little and little , as x x Psal. 73. 4. the bands of life that hold body and soule together in persons weake and farre spent , in the other : the one haue their spirituall fetters at once knockt off by force , the other filed off y y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Mat. 19. by degrees . And hence it is that the one are oft-times more sensible of what is wrought vpon them , and done in them at their first conuersion , than afterward ; the other finde and feele their owne growth and progresse better than they . Nor are any to be dismaid or to misdoubt themselues therfore , those especially of the former sort , so long as they can finde in themselues a continued loue of Gods word , a constant vse of good meanes , and care of good courses , albeit good things seeme not so sensible with them , as they did at the first .

Againe , Obiection 2. will some say , that troubleth me , that I finde the feare of God indeed so fresh in mee , when Gods hand is present vpon me , or vpon some others in my sight ; and so little of it againe , when that is gone . Yea , that I seeme in such cases to be more affected with the outward euill it selfe , than with my sinnes that haue procured it : which maketh me to feare , that this my feare is at the most but a seruile feare , and such as Hypocrites are wont in the like cases to haue .

I answer : Answer 1. 1. It is agreeable both to reason and to religion , that the Feare of God should be more fresh with vs , and more than ordinary at other times , when speciall occasions thereof occurre . a a 1 Chron. 13. 12. Dauid feared God that day , saith the Story ; what time Vzza was so suddenly smitten and slaine . He feared him before , but his feare was then much more than ordinary , by occasion of that extraordinary iudgement . Yea , for a man not to haue his feare of God in some sort proportioned to the various and diuers occasions of expressing and exercising it ; as for a man to feare no more , or no otherwise , when some eminent iudgements of God discouer themselues either incumbent or imminent , on himselfe or on others , than hee doth ordinarily at other times ; were a strange kinde of stupiditie , and a shrewd argument of vnsoundnesse . It is one thing to cast off all feare and regard of God at other times ; and another thing not to haue his feare so fresh in vs at other times , as on such occasions we finde and feele it to be .

2. Answer 2. It is to be considered , that the feare euen of Gods wrath , or the seruile feare , as it is vsually termed , is c c Timor servili● materialiter non est malum . Riber . in Malach. 1. 6. Timor servilis secundùm substantiam suam bonus est . Aquin . sum . p. 22. 2● . q. 19. a. 4. not simply euill of it selfe . Though where it is vnsanctified , by occasion of mans corruption , as being ioyned with d d Quem enim metuunt odere ; quem quisque obit perisse expetit . Cic. offic. l. 2. an hatred of him whom it feareth , it is euill , and produceth many euill and sinfull effects . For it is a thing in nature , ( and I speake now not of nature corrupted , but of nature created ) for e e Ab interitu natura abhorret : hinc ingenita cuique curae sui , metus mortis , fuga mali , &c. Cic. de fin . l. 5. Nullum animal ad vitam prodit sine metu mortis . Omne animal constitutioni suae conciliatur . Simul autem conciliatur saluti suae quidque , & quae juvant , illa petit , laesura formidat . Sen. epist. 121. each thing to feare that that tendeth to it owne euill . Yea it were an euill and an vngratious thing in a childe , euen in Gods childe , f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Nyssen . not to stand in much awe of his fathers wrath , or not to feare his fathers rod .

3. Answer 3. It is not to be wondred , considering that there is ordinarily a far lesse measure of grace than of corruption in the most , and that grace also strippeth vs not wholly of this feare , but doth onely qualifie and correct it , if euen in Gods children g g Psal. 32. 3 , 4. the apprehension of Gods heauy indignation doe so drowne the consideration of their owne transgressions , that they can hardly amids those terrors and h h Psal. 55. 4 , 5. horrors that their hearts and minds are possessed with , descry and discerne their griefe and sorrow for their sinnes . i i Psal. 119. 119 , 120. When thou takest away the wicked of the world like drosse ; My flesh , saith Dauid , trembleth againe for feare of thee , and I am horribly afraid of thy iudgements . And , k k Habb. 3. 16. When I heard of it , saith Habbakuk , my belly quaked , and my lips quiuered , and I trembled and shooke , so that my bones seemed to be not out of ioint , but euen rotten againe . And l l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Greg. Naz. ad cives periclitant . if it were so with such Worthies , no maruell if the like sometime befall weake ones .

4. Answer 4. Let it be remembred , that as Grace doth not wholly strip vs of this Feare , so it doth not crosse vs , but concurre rather with vs in the vse and exercise of it . And it followeth not therefore that a mans sorrow for his sinne is not sincere , because his feare of Gods wrath is greater or rifer in him than it . It is a Question propounded by m m Perkins Cases of Conscience , lib. 1. cap. 5. quaest. 1. sect. 2. case 3. a worthy Diuine , whether a mans griefe for his sinne may be deemed sincere or no , when he can weepe more for the losse of some deare friend than for it . And his Answer is , which may well also serue , because the reason will hold , here ; that it may , because nature and grace concurre in the one , whereas nature and grace crosse in the other . Since that Grace therefore doth not wholly either inhibite or restraine a man either from fearing of outward iudgements , or being sensible of outward euils , so that Grace and Nature crosse not but concurre rather therein ; whereas in godly sorrow for sin , corrupt Nature concurreth not with Grace , but is crosse rather and auerse thereunto : it is not to be maruelled , ( especially where Grace yet is but weake ) if that feare and griefe be greater , or more sensible at least , ( for n n Casus leves loquuntur , ingentes stupent . Sen. tragoed . the greatest griefe is not alwaies the most sensible , nor maketh alwaies the most shew ; o o Plu● sensum afficit dolens digitus ab aciculae punctiuncula , quam integra corporis totius incolumitas . Spin. de justit . Christian. Hinc apud Plut. de audien. ille 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a man may feare more , and be more heartily sorry for a consumption that hee misdoubteth himselfe to be farre gone in , than for a felon on his fingers end , that putteth him to more paine , and goeth , as wee say , to the very heart with him , for the present , ) wherein two agents concurre , then wherein the one is alone , and the other hindereth more than helpeth .

A fift Note Note 5. of Sinceritie , may be a Iealousie of ones owne Hypocrisie : Iealousie of Hypocrisie . when a man is suspicious of himselfe , and timorous lest he should be vnsincere . As the Disciples of our Sauiour , when he told them , p p Matth. 26. 21. One of you will betray me ▪ though they knew themselues farre from any such thought or purpose at the present , yet euery one of them began to suspect himself , that he might be the man that our Sauiour Christ meant , and q q Matth. 26. 22. to aske thereupon , Is it I , Lord ? or Is it I ? Iudas that was the man indeed , was most silent of any ; though at length r r Matth. 26. 25. he aske also for company , lest by not asking when each other did , hee might moue suspition , and so bewray himselfe by his silence . And in like manner is it here . Hypocrites doe least question their owne sinceritie of all others . They most misdoubt it vsually that are furthest of all from it . * * Psal. 119. 60. Oh , let mine heart be vpright in thy Statutes , saith sincere Dauid ; ( as suspecting or misdoubting himselfe , lest it might proue otherwise ; ) that I may not be shamed . Mad-men are not wont to question whether they be in their right wits or no. Yea s s Non est insanus , insanum qui se dicit . Apu● . in apolog. aut etiam putat . Quid ? caput abscissum demens quum portat Agaue Gnati insoelicis , sibi tum furiosavidetur ? Horat. serm. l. 2. sat. 3. they are not mad , saith one , that thinke or suspect that they are . And certainly this godly iealousie , this shienesse of vnsoundnesse is so good and so sure an argument of sinceritie , that I know none better , none surer than it . For such carefull and anxious inquiry , such fearfulnesse of hypocrisie , argueth a strong desire of sinceritie : and the desire of Grace , as we shall see afterward , is generally agreed on to be Grace . Yea euen ouer-much timorousnesse and superfluous curiositie in this kinde , when men cannot satisfie themselues with anything , no not with the pregnantest proofes of it , and are therefore thereby much disturbed , perplexed , and distracted , though it be an infirmitie , and ought therefore with all good endeuour to be remedied , because it dismayeth , disheartneth , disturbeth the peace of the minde , depriueth the soule of alacritie , dulleth and dampeth the spirits , and hindereth much in the performance of many necessarie good duties ; yet as they vse to say of shamefastnesse , t t Malae causae bonum signum . It is a good signe of an euill cause , though it proceed froman u u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot . ethic. l. 4. c. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem rhet . l. 2. c. 6. euill cause , a consciousnesse commonly of some defect ; yet it is x x Hinc Verecundiae ruborem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixit Diogenes . Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythias Aristot. filia apud Stob. c. 31. & Laert . Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cato Plut. apophth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 menand . Homopatr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer . Quorum mens honesta , eorum imbecilla frons est . Symmach . l. 1. ep. 84. a signe of some grace ; so is this , though of it selfe a weaknesse , yet a signe of much grace and goodnesse : it is like some weeds , that though they be weeds , of no good vse , but vnprofitable , and such as hinder the growth of better things , that might succeed in their roome , if they were once remoued , yet are y y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de sera vindict . signes of a rich and a fat soile , and howsoeuer therefore they may discourage an vnskilful person from dealing with it , yet will giue a wise and an experienced man encouragement thereunto .

A sixt Note of Sinceritie may be a sight and sense of ones owne Incredulitie and Impenitency with a serious griefe for it . Note 6. It was the poore mans speech to our Sauiour in the Gospell ; a a Mark . 9. 24. I beleeue , Sight & sense of Incredulitie , and Impenitencie ; with Griefe . Lord ; helpe my vnbeleefe . His Faith hee found and felt mixed with much infidelitie and incredulitie ; and the sense of his infidelitie , with the griefe for it , argued his Faith . And b b Vide Antoninum sum . histor. part. 3. tit. 18. c. 6. Hartman . Schedel . atate 6. & Petr. Mart. in 2. Sam. 24. it is reported of the Mother of three men of great note , that when shee told her Confessor , that considering what rare Schollers and Men of note her three sonnes , whom shee had by vnlawfull meanes begotten on her , had proued ; the one c c Petrus Comestor Magister Historiarum . the Master of the Stories , another d d Petr. Lombardus Mag. Sententiarum . the Master of the Sentences , and the third e e Gratianus Decreti Compilator . the Collector and Compiler of the Decrees , shee could not be so sorie for her sinne as shee should ; hee made her answer againe , and it was no euill answer ; f f Dole , quod non doles ; quod dolere non possis . Be sorie for this then , that thou art or canst be no more sorie . And vndoubtedly as when wee haue best beleeued , yet we shall haue cause still to repent vs of our vnbeleefe : so when we haue repented the best we can of our sinnes , we shall haue cause to repent vs euen then of our impenitencie , of a want of repentance in vs . But this ignorant , vnfaithfull , impenitent persons are not vsually apprehensiue and sensible of . They beleeue and repent , they say ( and * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. de sede Constant. it may well be they thinke & beleeue as they say , ) as well as the best . And shall I tell you what is the cause of it ? g g Peccatores dormientibus , somnianbus fimiles . Ioan. Herolt . de temp. 2. Iude 8. Sinners , saith one , are sleepers . They are as men in a dreame : and there is h h Somnianti nihil difficile . Magna etenim saepe in somnis faciuntque geruntque , Reges expugnant , acresque & praelia miscent . Et in noctis caligine Cernere censemus solem lumenque diurnum ; Conclusique loco coelum , mare , flumma , montes Mutare , & campos pedibus transire videmur . Lucret. l. 4. nothing difficult with dreamers . Men may dreame , and many doe oft , that they flie in the aire , and swim ouer the sea : but are far enough for all that from doing or being able to doe either , as they will soone finde , when they are once awaked out of their dreame . In like manner is it with these silly deluded soules . They lie fast i i Ephes. 5. 14. asleepe in sin , and so doing k k Quomodo de Platone Lactant. institut. l. 5. c. 14. Somniaverat Deum , non cogn●verat . Et de quibusdam Bern. Cant. 18. Dormiens in contemplatione Deum sommat . they dreame yet of faith and the feare of God and repentance , and other graces of Gods Spirit ; they dreame , I say , that they haue these things as well and as much as any , yea so well as better needs not to be had . Whereas others that be awaked out of this imaginous sleepe , and doe now indeed truly repent and beleeue , finde many wants , much defectiuenesse , in their Repentance , their Faith , their Hope , their feare of God , their dependance vpon God , and the other graces of his Spirit , truly indeed , but imperfectly as yet begun and wrought in them . Yea , as * * Hinc Socrates ille de quo Ora●ulum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , de se , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Laert. the more knowledge a man hath , the more hee commeth to know his ignorance ; the more skill he hath , the more he commeth to discouer his owne vnskilfulnesse : “ “ Hinc illud Menedemi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de profect . A young Scholler when he hath gotten his Seton or his Ramus once by heart , thinketh hee hath as much Logicke as his Tutor can teach him ; but when hee commeth indeed to vnderstand things , hee seeth his owne errour : So † † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. in Matth. hom. 25. the more men beleeue , the more they come to see and feele their owne vnbeleefe ; the further they wade on in the studie and practise of repentance , the more they finde out and discouer their owne impenitence , and complaine of the hardnesse and vnto wardnesse of their hearts : the more they labour and make progresse in sound sanctification , the more come they to apprehend and to see into the depth of their corruption . And this very sense of the want of grace , is a good argument of grace . It is a sure signe of Grace , to see no Grace , and to see it with griefe . For , l l Matth. 5. 3. Blessed , saith our Sauiour , are those that are poore in spirit ; euen as well as those m m Matth. 5. 8. that are pure in Spirit . The one , he saith , n n Matth. 5. 8. shall see God , and the other hath a present right to the Kingdome of God , which is the same in effect : o o Matth. 5. 3. For the Kingdome of God is theirs . He saith not , Blessed are the rich in Grace ; though that also be most true : but , Blessed are the poore in spirit : that is , such as are spiritually poore , humbled , deiected , cast downe in the sight and sense of their owne wants , apprehending nothing so much as the want of grace in themselues . Such are blessed , because such are * * Vt verum sit hîc quod Prov. 13. 7. rich , though they cannot yet come to see and apprehend their owne wealth . And this hee saith no doubt , that if any weake one be not able yet to discerne the puritie of his owne heart , hee may yet be comforted in the very pouertie of his Spirit : the serious sense whereof may assure him that he is in part come out of his sinne , and is entred into the state of grace . For p p Qu●re vitia sua nemo confitetur ? ( nemo pervidet ) quia adhuc in illis est . Somnium narrare vigilantis est : & vitia sua confiteri sanitatis indicium est . Expergiscamur necesse est , ut errores nostros coarguere possimus . Sen. ep. 54. it is a sure signe that a man is awaked out of his sleepe , when he discouereth and seeth the errours of his Dreame . And it is in these cases with men commonly , as it is in drawing vp of water ; as long as the bucket is vnder water wee feele not the weight of it , but so soone as it commeth aboue water , it beginneth to hang heauie on the hand : when a man diueth vnder water hee feeleth no weight of the water , though there be many tun of it ouer his head ; q q Elementa in loco suo gravia non sunt . Vide Syrianum & Ptolomaeum apud Simplic . ad Aristot. de Coelo l. 4. c. 16. & Scortiam . de Nilo l. 2. c. 11. The element , they say , weigheth not in his owne proper place ; whereas halfe a tub full of the same water taken out of the riuer and set vpon the same mans head , would be very burdensome vnto him , and make him soone grow wearie of it . In like manner , so long as a man is ouer head and eares r r Act. 8. 23. in sin , he is not sensible of the weight of sinne , it is not troublesome at all to him ; but when hee beginneth once to come out of that state of sin , wherein he lay and liued before , then beginneth sinne to hang heauie on him , and hee to feele the heauie weight of it . So long as sinne is in s s Peccatum intantum volumarium est malum , ut nisi fuerit voluntarium , non sit peccatum . Aug. de verarelig . c. 14. Hinc Bern. de temp. 58. Tolle malam voluntatem , & non erit infernus . Mala enim voluntas malorum omnium & vitiorum origo . I de de vita s●lit . Manifestum est ex voluntate mala tanquam ex arbore mala fi●ri omnia opera mala tanquam fructus malos . Aug. de nupt. & concupisc . l. 2. c. 28. & Lombard . sent. l. 2. d. 34. B. Ergò in voluntate praecipuè consistit peccatum . Ibid. d. 35. C. & 39. B. the will , the proper seat of sinne , a man feeleth no weight of it , t t Prov. 2. 14. & 4. 16. hee taketh rather delight in it , u u Prov. 10. 23. & 15. 21. It is a sport and a pastime to fooles to doe euill , saith Salomon : and it is a good signe therefore that Si●●● is remoued out of his seat , out of his Chaire of estate , x x Psal. 38. 4. & 40. 12. when it becommeth ponderous and burdensome to vs , as the elements do , when they are out of their owne naturall place . y y Nemo agrè molitur artus suos . Sen. ep. 121. A liuing member is not burdensome to the bodie : a mans armes are no burden to him , though they be massie and weighty : but a withered arme , or a limme mortified hangeth like a lumpe of lead on it . So long as * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. rhetor . l 3. c. 4. In animi morbis , contra quam in corporis , quo quis pejus se habet , minus sentit . Sene● . epist. 54. sinne liueth in the soule , vnkilled wholly and vnmortified as yet , so long our corruption is nothing at all cumbersome to vs ; but when it is once mortified in a man , it beginneth to grow burdensome vnto him , and to hang like a lumpe of dead flesh vpon his soule ; and then beginneth he poore soule pestred and oppressed with the weight of it , to cry out with the Apostle , z z Rom. 7. 24. O wretched man that I am ; when shall I be once freed from this “ “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Corpus mortis , pro mortuo , sive cadavere . carcase of sinne , that hangeth so heauy vpon my soule ? It is with him as with one that hath had a fit of the falling sicknesse , or that beginneth to recouer againe after a dead palsie . So long as a man is in a fit of the falling sicknesse , though he be for the time in such lamentable plight , that he lieth along like a beast , vnable to stand on his legs , or to lift vp himselfe , or doe ought to helpe himselfe , foaming and sprawling , and beating his own bodie , a ruefull sight to all that see him ; yet is he all the while himselfe insensible of ought : but when the fit is once ouer , and the man is come to himselfe againe , then he beginneth to finde and feele himselfe all out of frame , his head heauie and giddie , his eyes staring and distorted , his brain and whole body disturbed and strangely disposed , all which before he was not sensible of : As also while a man lieth , rather than liueth , held with a dead palsie , though he be not able to stirre hand or foot , yet † † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de profect . hath hee himselfe no sense of it ; but when those dead parts of him are in some measure reuiued againe , the passages being opened for the vitall Spirits to repaire to them , and so sense and motion restored to them in part , then making offer to goe or to stirre , hee beginneth to feele and complaine of the stiffenesse and starknesse of his limbes and ioynts , and a generall vnwealdinesse throughout his whole bodie . And in like manner is it here . So long as a man is wholly a a Ephes. 2. 1. Coloss. 2. 13. dead in sinne , albeit he be as much disabled vnto the doing of any holy dutie , as a dead man is vnto the actions of this life , yet he findeth it not , Mortuum est membrum , quod dolorem non sentit . Bern. medit . c. 12. he feeleth it not , hee apprehendeth no such either disabilitie in himselfe , or difficultie in the duties that hee should doe ; but when any measure of spirituall life is once infused into the soule , whereby b b Rom. 6. 11. hee liueth now to God , that lay before spiritually dead , now striuing to apply himselfe vnto Gods worke , and to walke in the good waies of God , he beginneth to finde and feele , with much paine and griefe of minde , his owne infirmitie and weaknesse , the strange blindnesse of his minde , the dulnes and drowsines of his spirits , the vntowardnesse of his heart , the rebelliousnesse of his will ; the sense whereof is a sure argument of spirituall life begun in him . For as Augustine saith well , though in another case and vpon another occasion ; c c Potest esse vita sine dolore ; dolor sine vita esse non potest . Aug. de Civit . l. 19. c. 13. There may be some life without griefe ; but there can be nogriefe without life . So there may be some spiritual life without any sense of paine or griefe at all , as with the glorified ones in heauen it is : but there can be no d d 2 Cor. 7. 10. Argumentum salutis est via doloris . Greg. mor. l. 6. c. 17. godly sorrow or sense of spirituall paine and griefe , where no beginning at all of spirituall life is . And therefore it is that our Sauiour also pronounceth them e e Matth. 5. 4. Blessed , that thus mourne : nor doth he say that they shall be , but that they are alreadie in a blessed estate , and that in due time Ibid. they shall haue comfort . Yea , vndoubtedly these very heauie and vncomfortable signes are of all other the surest signes of true grace and sinceritie , because least subiect to deceit and delusion of any .

A seuenth Note of sinceritie , Note 7. Desire of Grace . is an earnest Desire of Grace . Though a man cannot discerne yet any Grace in himselfe , yet if hee doe seriously and earnestly desire grace , it is a good signe of some beginning of Grace . For it is Grace , euen to desire Grace . It is the first step vnto Grace , for a man to see no Grace ; and it is the first degree of Grace , for a man to desire Grace : when a mans heart doth with an holy Eccho answer Gods voice as Dauids did : f f Psal. 27. 8. Seeke my face ; saist Thou . O Lord , thy face will I seeke . And , g g Psal. 119. 4 , 5. Thou hast commanded vs diligently to keepe thy Law . Oh that my waies were so directed , that I might keepe thy Statutes . When it can say seriously with Augustine ; Lord , enable h h Da , Domine , quod jubes , & jube quod vis . Aug. confess . l. 10. c. 31. & de persever . c. 20. me to do what thou enioynest me , and then enioyne me what thou wilt . i i Pars magna bonitatis est velle fieri bonum . Sen. ep. 34. Quid tibi opus est , ut sis bonus ? velle . Idem ep. 80. It is a principall part of goodnesse , saith the Heathen man , for a man to be willing to be good . And * * Iusta vita , cùm volumus , adest , quia eam ipsam planè velle justitia est . Nec plus aliquid perficienda justitia est , quàm perfectam habe●e voluntatem . Aug. epist. 45. it is the very essence of Righteousnesse , saith Augustine , for a man to be willing to be righteous . It is not an helpe onely vnto health , but euen a degree of health , though “ “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist ethic. Eudem . l 7. c. 2. not in the bodie , yet in the soule , for a man k k Pars sanitatis velle sanari fu●t . Sen. Hippol. 1. 2. Corpus enim multis rebus eget ut valeat : animus ex se cr●se●t , se alit , se ●xe●cet . Sen. ub● supra . to be willing to be healed . As † † Pars est morbi nolle sanari : pars sanitatis velle sanari . Dr Iackson on the Creed , p. 2. l. 2. c. 6. §. 3. it is a principall part of our sicknesse to be vnwilling to be cured : so is it a principall part of health with vs here to be willing to be healed : When wee can in sinceritie of heart answer that question of our Sauiour to the sicke man , Iohn 5. 7. Wilt thou be healed ? with a Sana me , Domine , Ier. 17. 14. Heale me , O Lord ; as Ieremie , and I shall then be healed : And , * * Psal. 41. 4. Heale my soule , as Dauid , for I haue sinned against thee . l l Nehem. 1. 11. Let thine eares , O Lord , saith Nehemie , be attentiue to the prayers of thy seruants that desire to feare thy Name . And , m m 2 Chron. 30. 18 , 19. The good God , saith Hezekias , be mercifull to that man that setteth his heart to seeke the Lord . And surely , as Bernard saith well , discoursing on those words of the Prophet ; n n Lam. 3. 25. The Lord is good to those that wait on him , and to the Soule that seeketh him : For as it is elsewhere , o o Prov. 8. 17. 1 Chron. 28. 9. those that so seeke him , shall finde him p p Si tam bonus quaerenti , quid ●●venienti ? nisi quod hoc mirum est , quod nemo te querit , nisi qui prius invenerit : Vis inveniri ut quaeraris ; vis quaeri ut amplius inveniaris . Potes quari & inveniri , praeveniri non potes . Bern. de Deo dilig . c. 3. Non pedum passibus , sed affectibus quaerit , nec desiderium sanctum extundit , sed extendit f●lix inventio . Idem in Cant. 84. If God , saith he , be so good to those that seeke him ; What will he be to them , when they finde him ? But this is a strange thing , that no man can so seeke him before he hath found him . And surely , as no man can sincerely seeke God in vaine ; so no man can sincerely desire grace in vaine . q q Quid tibi jubet Deus ? dilige me . Aurum diligis . Quaesiturus es forte , nec inventurus . Qui●quis me qu●rit , cum illo sum . Me ama : Ipse amor praesentem me tibi facit . Aug. in 1 Ioan. 6. Hinc Guigo medit . c. 17. Ama quod amando carere nequeas , i. Deum . A man may loue Gold , and yet not haue it : but no man loueth God , but he is sure to haue God , saith Augustine . r r Prov. 13. 4. Wealth a man may desire , and yet be neuer the nearer it : but Grace no man euer sincerely desired and missed of it . It is true here that the Psalmist in another case saith ; s s Psal. 10. 17. Lord , thou hearest the desire of the poore ; thou hast prepared their heart , and thine eare hearkeneth to their prayers . It is God that hath prepared the heart , and wrought this desire in it ; ( for t t Philip. 2. 13. it is God that worketh such willingnesse in vs : ) and he will neuer frustrate the desire that himselfe hath there wrought . Yea , as no man , saith he , can seeke God but he that hath found him ; and it is a signe therefore that a man hath alreadie found God in part , when seriously and sincerely he seeketh him : So “ “ Huc usque te faciente profeci , ut desiderem desiderare te . Quid est autem desiderare desiderium ? Si enim desidero esse desiderans , jam invenio me desiderantem . Sed nunquid desiderium tui desiderantem , quasi non habeam , aut desiderium majus quam habeam ? Gulielm . de S. Theodor. de amor . Dei c. 2. no man can desire grace , but he that alreadie hath grace : ( for he that desireth grace , hath grace to desire it : ) and it is an infallible signe therefore , that a man hath alreadie some measure of grace , that doth seriously desire to haue it . He would neuer desire to feare God , that stood not in some awe of him alreadie : nor desire to feele in himselfe a loue of God , that did not in some measure already loue God : Nor could a man euer truly desire sanctifying grace , were not his heart alreadie sanctified by the Spirit of Grace , which hath wrought also in him that desire of it . Not to adde that the u u Christiani sumus affectu magis quàm effectu . Et maxima pars Christianismi est toto pectore velle fieri Christianum . Itaque scitè Aug. in 1. Ioan. tr . 4. Tota vita boni Christiani sanctum desiderium est . Et Pern . in Cant. 84. Magnum bonum quaerere Deum : primum in donis , ultimum in profectibus est . Virtutum nulli accedit , cedit nulli . Cui accedat , quam nulla praecedit ? cui praecedat , quae omnium magis consummatio est ? Quae enim virtus ascribi potest , non quaerenti Deum ? aut quis terminus quaerenti Deum ? Psal 105. 4. Sed & Lactant. instit. l. 6. c. 5. Virtus nostra tota posita est in voluntate faciendi bona . greatest part of a Christian mans perfection in this life , ( witnesse x x Rom. 7. 15 , 18 , 19 , 21. Philip. 3. 12 , 15. Duplex est perfectio , una quae est in expletione virtutum , quam se negat assecutum ; altera cum quis proficit , & ad anterior a nititur . Origen . in Rom. Et imperfectum & perfectum se dicit ; imperfectum cogitando quantum sibi ad justitiam desit , cujus plenitudinemesurit & sitit ; perfectum autem quod & imperfectionem confiteri non erubescit , & ut bene pervenial , bene procedit . Aug. ad 2. Ep. Pelag. l. 3. c. 7. Pauls owne ingenuous confession of himselfe : and who went euer beyond him ? How farre at least come the most short of him ? ) consisteth rather in will , then in worke , and in desire and endeuour , more then in deed .

True it is indeed , that any naturall man may desire happinesse , glory , saluation , and eternall well-being . a a Num. 23. 10. Oh , saith Balaam , that I might die the death of the righteous , and that my latter end might be like his : ( † † Optabat sibi extrema justorum , sed non ita & principia . Mortem spiritualium optant sibi carnales , quorum vitam tamen abhorrent . Bern. in Cant. 2. Non curant qu●rere , quae tamen desiderant invenire : cupiunt consequi , non & sequi . Ibid. he desired indeed to die their death , but to liue their life he could not endure : ) b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. ethic. l. 1. c. 1. & polit. l. 1. c. 1. it is naturall for euery one to desire his owne naturall good . But to desire spirituall grace , holinesse , sound sanctification , faith vnfained , the true feare of God , serious repentance , is more than any naturall man euer did or can doe . And therefore Blessed are they , saith our Sauiour , as , c c Matth. 5. 3. that are poore in spirit , and d d Matth. 5. 4. that mourne for their spirituall defects ; so e e Matth. 5. 6. that hunger and thirst after righteousnesse , after spirituall grace , after a supply of them . Now what is f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. de anima . lib. 2. cap. 3. hunger but a want of food with a sense thereof , and an earnest desire of it ? or what is thirst but a drought , a want of drinke , and a vehement desire of it ? For in hunger and thirst there are these three things : first , an emptinesse in the one , and a want of moisture in the other : for g g Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. sympos . probl . l. 5. c. 3. Et inde Sitiendi verbum deduci , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quia cibum sequitur sitis . Iul. Scalig. de caus . ling. Lat. c. 126. it is not want of food simply , but want of wetting that causeth this : secondly , a sense of this emptinesse and want of moisture , with a speciall kinde of paine and griefe in the bodie proceeding from it : For a man may be emptie bodied , and yet not affected thus with it , as h h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. ibid. c. 2. in some diseases , and where naturall heat is much wasted : and thirdly , a vehement desire of such either nouriture or mo●sture , whereby this emptinesse may be filled , or this drought slaked : For a man may be emptie , and sicke againe in some sort with it , yea readie to die of it , and yet haue no appetite to his meat neither , but * * Quanto inanior , tanto fas●idiosior . Aug. confess . l. 3. c. 1. a loathing of that rather , whereby hee might be refreshed and releeued : he may be emptie of food , and yet feele it not ; he may feele it in some sort , and yet not desire food . But in hunger and thirst ordinarily doe these all three concurre . Yea , so vehement and violent is this desire of such supply oft in hunger and thirst , that i i 2 King . 6. 25 , 28 , 29. Lament. 1. 11. Hinc Lysimachus siti laborans cum post se suosque hosti deditos bibisset , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. in apophth . for a bit of bread , or a cup of drinke , men haue many times been content to part with the dearest and pretiousest things that they haue beene possest of . In like manner is it in this spiritual hunger and thirst . There is first spirituall pouertie , a vacuitte , an emptinesse of grace , to sight and sense it may be , vtterly of all , in deed and truth of some degree of it : there is secondly a “ “ Fames & sitis dolores sunt . Aug. confess . l. 10. c. 31. Vide & eundem de Music. l. 6. c. 5. griefe and painfulnesse in the heart and soule arising from the apprehension of it , a mourning and bemoaning of ones selfe for the want of it : and thirdly , † † Est sitis interior , uti & venter interior ; quia est homo interior . Aug. in Ioan. 32. Ipsum desiderium sitis est animae . Idem in Psal. 62. an earnest desire of it aboue all things in the world , so that as a man throughly an hungred counteth all nothing in regard of meat , a man heartily a-thirst all nothing in comparison of drinke , he would giue any thing for it : so the soule thus affected , with the blessed Apostle counteth k k Philip. 3. 8 , 9 , 10. all nothing but drosse and dung , in comparison of Christ , the knowledge of him , faith in him , and conformity vnto him . It is with it , as with l l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Macar . homil. 45. a Kings childe , that though it be neuer so richly arrayed , and haue neuer so many costly iewels hanging about it , yet all is as nothing to it , nothing but the nurses brest can still it , when for want of food it is out of quiet . So nothing but spirituall grace can here satisfie the soule , & all other things are esteemed as nothing to it . Or as with some women that goe with childe , and are subiect to longing ; they will part with any thing for that that they long for , and are readie euen to sinke downe , to faint , to goe away , yea m m Quomodo Rachel de prole . Gen. 30. 1. to die , if they haue it not : So here spirituall grace and the sense and assurance of it , is the thing longed for , & that they would giue a whole world for to obtaine , if they had it , and they are readie euen to faint and sinke vnder that heauie weight of griefe that surchargeth their distressed soules , because they cannot yet finde and feele that in themselues , which yet vndoubtedly they haue . For certainly whosoeuer they be that can finde themselues in this sort affected , Verba Domini sunt ; non est fas fidem suspendere . Credant , quod non experi●●tur , ut fructum quandoque experientiae fidei merito consequantur . Bern. in Cant. 84. either they must confesse themselues to be in a blessed estate , and consequently in the state of grace , ( for what true happinesse out of it ? ) or else they must contradict our Sauiour , and charge n n Iohn 14. 6. Truth it selfe with vntruth , who hath pronounced them blessed that are so affected . And this I desire to haue well weighed and seriously considered for the staying of many troubled soules . What is it that doth so much trouble thee , and in this lamentable wise distresse and distract thee ? Oh , saith he presently , I haue no faith , no repentance , no loue , no feare of God , no sanctifying , no sauing grace in me . Why ? doest thou see a want of these things in thy selfe ? Yes , that is it that so grieueth me : that I cannot loue God , stand in awe of him , trust in his mercie , repent of my sinnes as I should . Yea but , doest thou not seriously and vnfainedly desire to doe thus ? Oh yes , I desire it aboue all things in the world , and I would be willing to buy , and it were with a whole world , the least measure , a dramme or a drop onely , of such grace . And * * Quaerit anima verbum , sed quae à verbo prius quaesita sit . Audi profugam & deviam , quid doleat , & quid petat . Psal. 119. 176. Nec expositam omninò nec relictam dixerim qu●reverti cupit , & requiri petit . Vnde enim haec voluntas illi ? nisi quod à verbo visitata sit & quaesita . Nec otiosa quaesitio , quae operat● est voluntatem , fine qu● reditus esse non potest . Meminerit ergò se & quaesitam prius & prius dilectam , atquae 〈◊〉 esse quod & qu●rit & diligit . Cant. 3. 1. Bern. in Cant. 84. Nec repellet requirentem , qui contemnentem requisivit . Ibid. who is it , I pray thee , that hath wrought this desire in thee ? Not the Deuill : he would rather quench it all he could in thee : Not thine owne corrupt heart : that is naturally most auerse thereunto : It must needs then be the worke of the Spirit of God , and of him who affirmeth them to be all in a blessed plight that thus hunger and thirst after grace , and assureth them withall , that they shall one day be satisfied . “ “ Luke 8. 55. Giue her meat , said our Sauiour , when he had raised I●irus his Daughter , † † In signum verae & perfectae sa●itatis . Iansen . 〈◊〉 . c. 34. to shew that she was not reuiued only , but recouered . A good stomacke , we say , is a signe of good health . And as hunger is a signe of health in the body : so is this spirituall hunger of health in the Soule .

An eighth Note of Sinceritie may be a desire and endeuour of growth in grace : Note 8. Desire and Endeuour of Growth in Grace . Desire , I say , and endeuour ; for where desire indeed is , there endeuour also will be : there cannot but be a serious endeuour , where the desire of the heart is sincere . But o o 2 Pet. 3. 18. grow in grace , saith Saint Peter , inciting hereunto , and in the knowledge of our Lord Iesus Christ . And , * * 1 Pet. 2. 2. Desire the sincere milke of the Word , that yee may thereby grow . And it is the ioynt prayer of the Apostles to their Sauiour and ours ; p p Luke 17. 5. Lord , encrease our Faith , therein crauing a further improuement of that grace that alreadie they had receiued . And the Heathen man himselfe maketh it a note of a good man , that “ “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euripid . apud Aristot. Rhet. l. 1. c. 11. hee studieth daily how he may grow better than hee is , not contenting himselfe with any degree or measure of goodnesse . Yea the Apostle Paul telleth vs , that q q Eph●s . 4. 16. the whole bodie of Christ ( whereof r r Rom. 12. 5. 1 Cor. 12. 27. euery true Christian is a limbe ) is so † † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . compact together in it selfe , and so firmely fastned with certaine spirituall nerues and ligaments to the head , that from it there is by them conueighed to each part a continuall supply of spirituall grace , both sufficient to furnish it , and to further the growth of it .

Yea but , Obiection 1. peraduenture will some say , that is it that maketh me misdoubt my selfe , that to mine owne seeming I stand at a stay ; and , mee thinketh , I haue so done for a long time together .

I answer : Answer 1. It may well so be , and yet mayest thou be growing for all that . s s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. epist. 65. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Caes. homil. 3. Vt oculus , sic animus se non videns , alia cernit . Ex Cic. Tuscul. l. 1. Ioan . Sarisb . metalog . l. 4. c. 20. Corporis oculus alios oculos videt , se non videt : non sic mens . Aug. de Trinit. l. 9. c. 3. The eye can see other things , but it cannot see it selfe : t t Oculis corporis magis alij oculi noti sunt , quam ipsi sibi . Nunquam enim praeter specula se vident . Aug. de Trin. l. 10. c. 3. Facies nisi in speculo non videtur . Absens enim ab aspectu nostro etiam facies ipsa , quia non ibi est quo dirigi potest . Ibid. c. 9. Wee can easily see the face and the countenance of another , we cannot behold our owne , but by reflection onely . Christians many times better discerne how others grow in grace and come forward , than how themselues doe , though it may be growing as fast or faster than they . * * Qua vehimur navi fertur , cùm stare videtur : Quae manet in flatione , ea propt●r creditur ire : Et fugere ad puppim colles campique videntur , Quos agimus praeter ●●vim , velisque volamus . Lucret. rer . nat. l. 4. The Boat that crosseth vs on the Riuer , seemeth to goe farre swifter than ours , though our owne goe as fast or faster than it ; and “ “ Vides ne naevem illam ? nobis flare videtur . At eis qui in navi sunt , moveri haec villa . Cic. Academ . l. 4. Gemina his habet Origen . in Psal. 36. hom. 5. the land it selfe to passe by vs , while we stand still , when indeed we passe by it , & it standeth still . Strangers that come by starts , some continuance of time betweene , to vs , can better iudge of the growth of our children than our selues , who haue them continually in our eye . And it is the manner therfore of curious Artists , Picture-drawers and the like , u u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. in Cyprian . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●asil . homil. 3. Homines neque proximè assita , neque longulè dissita cernimus . Apul. florid . 1. to stand sometime aloofe off viewing their worke , yea or x x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de iracund . to goe wholly away from it , and to leaue it a while , and after some space of time to returne to it againe , that they may the better discerne any the least defect in it . y y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. Aliena nobis , nostra plus aliis patent . Aliena quisque melius cernit quàm sua . Ter. heaut . 3. 1. Aiunt homines plus in alieno negotio videre quàm in suo . Quaedam sunt quae sapientes etiam in alio quàm in se diligentius vident . Sen. ep. 109. Facilius est de alienis judicare quàm de suis. Lactant. instit. l. 2. c. 3. Our continuall conuersing with our selues , maketh our owne growth many times to be not so discernable of our selues as of others . Which may the rather befall vs , because this spirituall growth in the most is ordinarily but z z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de profect . by insensible degrees . A man may stand gasing a long time vpon the Diall , and yet not perceiue how the hand there stirreth , though it be stirring all that while : hee may in warme springing weather sit night and day beside the young greene grasse , and yet not discerne the shooting vp of it , though by the warmth of the weather it be continually sprouting .

Thou maist well therfore be growing , though thou doest not discerne it . As a man may haue grace , and yet not know it : so he may be growing in grace , and yet not be aware of it . But doest thou not desire and endeuour to grow in it ? a a Magna pars est profectus velle proficere . Sen. ep. 72. Ambulare proficere est . Sedet is , qui proficere non curat . Id caveto , & si morte praeventus fueris , in refrigerio eris . Omnes enim qui in desiderio inveniuntur proficiendi , si morte praeoccupati fuerint , in eo quod eis deest sunt perficiendi . Bern. in Cant. 49. If thou dost so , it is certaine that † † Amando bonum meli●res efficimur . Aug. in Psal. 143. Ambulas si amas . Non enim passibus ad Deum , sed affèctibus currimus . Idem de Cant. nev . c. 2. thou dost grow , Answer 2. and art growing , howsoeuer thou seest it not . To vse b b Quando peregrinatur quis ad S● Iacobi , aliquando proficiscitur viam recogitans ; aliquando progreditur , nihil recogitans ; aliquando nec progreditur , nec recogitat , dum dormit . In primo est continuatio naturae & moris actualis ; in secundo naturae actualis , moris virtualis ; in tertio discontinuatio motus naturalis , sed continuatio motus moris habitualis ; quia non est apposita opposita ●●luntes . Gerson , de valore orat . Gersons similitude , or one somewhat like it at least : A man is bound for the East-Indies , and shapeth his course thitherward ; but by the way is put off oft by crosse winds to the westward , hee is compelled to put into diuers harbours , and to make some stay by the way there , either to shift off stormie weather , or to take in fresh water . And yet all this while we say , he is going onward on his way , because his purpose and resolution still continueth the same . It is much more so in spirituall things , because our very growth it selfe in them consisteth much euen in resolution and desire . The strength of desire neuer a whit furthereth the sea-man so long as hee lieth wind-bound to the making of his port ; but Omnis amor aut ascendit , aut descendit . Desiderio enim bon● levamur ad Deum , & desiderio malo ad ima praecipitamur . Aug. in Psal. 122. Non enim ambulando sed amando ad Deum itur . Idem epist. 52. Non pedibus , s●d affectibus , nec migrando , sed amando ad eum venimus : quanquam secundùm interiorem hominem , & qui amit , migrat . Aliud enim est migrare corpore , aliud corde . Migrat corpore , qui motu corporis mutat locum : migrat corde , qui motu cordis mutat affectum . Idem in Ioan. 32. Hic non solùm ire , sed pervenire , nihil 〈◊〉 liud quàm ve●●●e . I de confess . l. 8. c. 8. the very strength of our desire may conueigh vs nearer to God , may carrie vs higher , as with Eagles wings , vp towards heauen .

Yea this thy greedie desire of grace may make thee lesse sensible of thine owne growth : As the Heathen man obserueth , that c c Quaeris quid sit quod oblivione acceplorum nobis faciat ? cupiditas accipiendorum . Cogitamus non quid impetratum , sed quid impetrandum sit . Sen. epist. 81. Solebat Attalus hac imagine uti : Vidisti aliquando canem missa à Domino frusta apert● cre captantem ? quicquid excepit , protinus devorat , & semper ad spem futuri hiat . Ibid. 72. Vltra se cupidit● porrigit , & foelicitatem suam non intelligit : quia non unde venerit respicit , sed quo tendat . Idem de been . l. 2. c. 27. the earnest desire of what men would haue , maketh them forgetfull of what they haue . d d Philip. 3 13. I forget what is past , Answer 3. saith the Apostle , and presse on to what is before . Their eye is more vpon what they want , than vpon what they haue . It is with good Christians in this case , as with rich worldlings , that e e Instat equis o●●riga suos vincentibus , illam Praeteritum te●●●●t extren●s inter euntem Horaet . serm. l. 1. sat. 1. like men in a race haue their eye on those that be before them , not on those that come after them ; they are euer eying those that seeme to out-strip and out-goe them in wealth , and thinke they haue nothing , they are but poore men , so long as they come short of such and such . And so is it with these ; they are oft eying those , whose either examples they reade of , or whose courses and graces they are in some sort eye-witnesses of , and thinke that they haue nothing , they make no progresse , at least worth speaking of , so long as they come behinde , and keepe short of such : And this is it oft that maketh them complaine so much of their wants & their slow progresse , and that they cannot perceiue but that they stand still at a stay . Which yet complaint of theirs , and feruent desire of growth in grace , is a sure argument of sincere and vndoubted grace in them . Yea it is an argument that they loue not life onely but grace , that they loue Grace for it selfe , that they loue Grace as it is Grace , when they desire so much to increase and to grow in Grace , especially supposing themselues to be in the estate of it alreadie .

Whereas on the other side , it is an argument of insinceritie and vnsoundnesse , when men hauing gotten some small measure of speculatiue knowledge , or hauing attained to some slight degree of superficiall conformitie , far enough indeed from any sound sanctification , they can quietly sit downe by it , and haue no minde to go any further : yea how much soeuer they haue attained to , if they can set downe their rest there , sing a requiem to their soules , and say with the rich Glutton in the Gospell , f f Luke 12. 19. Soule , thou hast much good ; or , g g Genes. 33. 9. Si dixisti , sufficit , defecisti . Bern. de consid. 2. I haue enough , with Esau : what should I labour for any more ? It was the Church of La●diceaes song , h h Apoc. 3. 17. Quomodo enim proficis , si tibi jam sufficis ? Ibid. I am rich , and full , and need nothing . He is i i Galat. 6. 3. 1 Cor. 8. 2. nothing worth indeed that so deemeth of himselfe . k k Omnia illi desunt , qui sibi nihil deesse putat . Bern. de consid. l. 2. He wanteth euery thing , he hath not any thing , that thinketh he wanteth nothing ; saith Bernard . The same is to be said of those that thinke themselues l l Satis nos consequi , si inter pess●●●os non sumus . Sen. ep. 76. Non est bonita● pessimis esse meliorem . Ibid. 79. Perfectum nolle essè delinquere est . Hieron . ad 〈◊〉 . & ad Iulian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. in Matth. 19. 11 , 12. well enough , if they be but a little better than those that are starke naught , that are grossely impious and extremely prophane : That vse to aske , when they are incited to a more frequent & diligent vse of the means , for the furtherance of their Christian growth : Why ? may not a man be saued , though hee know no more than this , and this ? Or though hee haue no more than such a measure of faith , or though he doe not liue so precisely as such and such doe ? For such euidently shew , that it is not grace but life , not sanctification that they desire , but saluation only . They serue God , onely to serue their owne turnes vpon God . It is not the pleasing of God , but the sauing of themselues that they doe not so much affect , as they are content to haue , grace for . m m Qui melior esse non cupit , nec est bonus . Vbi incipis nolle 〈…〉 definis essè bonùs . Bern. epist. 91. Vbi sunt qui dieere s●lent , sufficit nubis , nol●mus esse me●●res quàm patres nostri ? non vis proficere ? 〈◊〉 ergo deficere . nolle proficere , deficere est . Sic , inquis , 〈◊〉 vi●ere vo● ; & 〈◊〉 in quo perv●ni : 〈…〉 , nec melior cupio . Hoc ergò vis quod essè non 〈◊〉 . Quid 〈…〉 in hoe s●●ulo ? Homo 〈…〉 est . Idem epist. 254. He was neuer indeed good , that desireth not to be better . Yea , n n Qui melior esse non vult , pro certo non est bonus . Bern. ep. 91. Imo , qui non vult esse optimus , non est revera bonus . Injustus est , qui non desider●t ●mare te quantum ab aliqua creatura rational● possibile est te 〈◊〉 . Desiderat ergo etiam minimus quisque , quicunque ille est , tantum te amare , quantum amat , quicunque plus eo amat , non aemula insectiatione , sed pia & devota ●●tatione . Guliel . de S. Theod. de amor . Dei c. 3. Hee is starke naught , that desireth not to bee as good as the best . For hee cannot be good , that loueth not goodnesse . Nor can any man truly loue it , but he must needs desire more of it . For , o o Eccles. 5. 10. Avarus animus , ●●llo satiatur lucro . P. Syr. Senec. epist. 94. Nil satis est . Horat. serm. 1. Semper avarus eget . Idem epist. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de profect . Hee that loueth money , saith Salomon , will neuer haue enough of it : p p N●scit virtus mensuram gratiae . Ambr. in Luc. l. 5. c. 6. Amori 〈◊〉 satis est : Amor exaestuat ; se non capit ; immensitatem aemulatur , dum metam nescit affectui ponere : non excusat , sed accusat se de infirmitate ; non capit de impossibilitate remedium , Galbert . in Cant. 19. And so hee that truly loueth Grace , will neuer thinke he hath enough of it , and will consequently be euer desiring to grow in it . Which desire of growth in grace , as it is a good signe of sinceritie of grace , so the want of it is too sure an argument of vnsoundnesse .

Yea but , will some other peraduenture say , I haue heard it oft said , that no true Christian , yea , that q q Iob 14. 2. Nihil stat , nihil fixum manet . Aug. in Iam. 31. Non stat vel temporis puncto , sed s●e intermissione labitur , quicquid continua immutatione sensim currit in finem non consummantem , sed consumentem . Idem de pecc . mer. & remi . l. 1. c. 16. no man at all euer standeth at a stay : But that euery one as he is r r Iob 9. 26. Vita nostra navigationi similis est . Is namque qui navigat , stat , sedet , jacet , vadit ; qu●● navis impulsu ducitur : ita & nos , sive vigilantes , sive dormientes , &c. per momenta temporum quotidiè ad finem tendimus . Greg. in registr . l. 6. ep. 26. Nam vita morti propior est quotidie . Phaedr . fab. l. 4. Velut secundo cymba vecta flumine Sensim propinquat litori : sic indies V●vendo morti appellimur propinquius . Rittershus . continually growing on toward his end , so he is s s Inter profectum & defectum nihil medium invenitur . Sed quomodo ipsum corpus nostrum continuè aut crescere constat aut decres●ere : sic necesseest & spiritum aut proficere semper aut deficere . Bern. ep. 254. continually growing either better or worse : Obiection 2. like the Angels on the t t Gen. 28. 12. Vidit Iacob in scala Angel●s ascendentes & descendentes : stantem vel residentem nemimem . Idem ep. 91. & de vit. solit. Vnum ergò è duob●● necesse est , aut semper proficere , aut prorsus deficere . Idem de divers . 36. Plut. ipse de profect . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ladder that Iacob saw , whereof some went vpward , some downward , but none of them stood still . And with me the declination to the worse side is too euident : For I finde that I am not able to continue in prayer , or to keep my minde long bent to any intention of meditation , yea that I cannot endure to hold out in hearing , or to retaine or call to minde againe what I haue heard , as I formerly haue done , or haue beene able to doe . It is the vsuall complaint of many good Christians held with lingring infirmities and such bodily diseases as waste the spirits , weaken the senses , decay the memorie , and disable the functions of those faculties of the soule that are wont to be in these holy exercises employed .

For Answer hereunto ; to omit what before was said , that u u Indefessum proficiend● fludium , & jugis conatus perfectionis ( pros●●tus , imò & ) pe fectio reputatur . Bern. epist. 254. Et si studere perfectioni perfectum est esse , ut● Idem ibid. certè & Profectui studere , ipsum est proficere . where an earnest desire and endeuour of growth is , there is no standing at a stay . It followeth not , because persons cannot performe outward , yea or inward actions as formerly they haue done , that therefore there is a decay of spirituall grace in them . For x x Animi imperium , corp●ri● 〈◊〉 . Salust . Catill . the Soule , Answer . we know , while it abideth in the body , worketh by it and the parts of it . And the working of it therefore cannot be other , than the affection of those parts , it worketh by , will afford . As y y Aris●ot . de anima , l. 1. c. 4. the Heathen Philosopher therefore well obserueth , that it followeth not that either the soule it selfe , or the facultie of seeing in the soule ( for it z z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menaud . apud Plut. de fortua . & Cercida apud Stob. c. 4. A●●mum videre & audire ; non eas partes quae quasi fenestrae sunt animae . Cic. Tuscul. l. 1. is not the bodie , nor the eye it selfe that seeth , to speake properly , but the soule that seeth by it ) is growne weake and decayed , because it cannot see so well by or with an old eye , as it could doe and did by or with a young one : a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. ibid. Giue it a young eye againe , and it will see as well as euer . Nor doth it follow that b b Vt quamvis tacet Hermogenes , cantor tamen , atque Optimus est modulator : ut Alfen' vafer , omni Abjecto instrumento ●●tis , clausaque taberna Sutor erat . -Horat . ●erm . l. 1. sat. 3. a work-man hath either lost or lessened his skill , because either hee wanteth tooles , and therefore he cannot worke , or hath bad tooles , and cannot therefore worke so well as he could , when he had better than now he hath : that a Musitian is not so good or skilfull an Artist as he was , because hee cannot make so good Musicke with his Viole or Citharne , being now cracked and crased , or euill-stringed , as he could when it was new and sound , and well-stringed at first . So neither doth it follow that spirituall Grace is therefore abated or decayed in the soule , because it cannot hold out now with that continuance of attention , or strength and vigour of intention in meditation , inuocation , or other the like holy exercises , c c Corpus enim tunc instar organi Musici , non 〈◊〉 contemperatis & recte dispofiti , sed quasi cofracts & 〈◊〉 . August . nomme de spi● . & anun . c. 14. the body being , by age , or sicknesse and feeblenesse accruing from either , much decayed and disabled , as it could formerly , when the parts and functions of it were fresh . I say not , ( for I would not herein be mistaken ) if the desire of doing what it hath done , but cannot now doe , what it is now restrained of , or disabled vnto , be not as feruent as formerly . For the desire vsually rather on such occasions encreaseth . And it is a d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de profectus i●diciis . shrewd euill signe , as euen an Heathen man also could obserue , when men restrained of the means or the vse of them , or disabled vnto their wonted performance of such duties , are not at all therewith moued , but can well enough endure such want . It was by one deemed e e Ne nunc quidem vires desidero adolescen●is : non plus quàm adolescens etiam vires tauri aut elephantis desiderabam . Cic. de senect. as vnequal for an old man to desire the strength he had when he was young , as for a young man to desire the strength that an Oxe hath , or an Elephant . But for a man here not to desire to doe as hee hath done , may well minister some suspition , of an heart not very sound , which they that thus complaine of , by this their complaint doe euidently shew themselues not to be free only , but to be farre from . f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de profect . The very absence and restraint of things loued , longed after , and delighted in , is a great meanes to incense and inflame much the desire . Nor can there be a decay of grace , though the worke of it may be restrained or suspended , where the desire continueth such . Spirituall grace is of the same nature , in some sort , with the Soule : As that is an immortall substance ; so is this g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Pet. 1. 23. an incorruptible seed . Nor is it therefore any physicall or naeturall defect , though such may either in whole or in part h h Hinc illud Virg. Aen. 6 . -quantum non noxia corpora tardant ; Terrenique●ebetant artus , 〈…〉 . restraine the operation , that can possibly either destroy , or decay either . By some naturall defects indeed , ( such as either suspend or abandon the vse of reason and vnderstanding , and make a man by that meanes vncapable of instruction , ) a man may be i i Rom. 10. 14 , 17. disabled in ordinarie course , ( for extraordinarie workings wee leaue vnto God ; who as hee gaue k k Num. 22. 28. 2 Pet. 2. 16. power of speech and vtterance sometime to a dumbe beast , and his l l Luk. 1. 15. In utero priusquam nasceretur renatus . Greg. mor. l. 3. c. 4. Quod tamen Aug. impossibile censet . Nem● , inquit , ante renatus quàm natus . Et , Renasci nemo potest antequam sit natus . Aug. epist. 57. & de verb. Ap. 14. Verum regenitum si dixisset Gregorius , & id est propriè loquendo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contradictionis speciem omnem sustulisset . sanctifying Spirit to a Babe yet vnborne , so m m Drvina potentia non est med●is alligata . Aug. in Gen. ad lit . l. 6. c. 13. is able to worke in this kinde as he will : ) vnto the attaining of sauing Grace , where as yet it is not . But where it is alreadie wrought , there cannot any such naturall defect , either crase it , or wholly raze it out againe . It were as absurd to imagine that a fit of the dead palsie continuing with a man some good space of time , and depriuing him thereby of abilitie vnto the performance of holy duties , should of it selfe therefore make him n n Actiones enim corporis ; animi virtutes & vitia . Aug. non . de spir . & anim . c. 14. lesse holy than he was when it first seized vpon him ; as to suppose a man well affected to be lesse o o Etiam in ma●imis angusti● libera●s est animus . Sen. de benef. l. 1. c. 8. liberally minded , because being fallen into pouertie , he cannot now do that , which before he was wont to doe , when he had better meanes and a more plentifull estate . It is not therefore any disabilitie arising from such defects and infirmities , that argueth any decay of Grace .

A ninth Note Note 9. of sinceritie may be an endeuour to finde out and discouer our owne corruptions ; Diligence in Discouerie of Corruptions . and a gladnesse when we haue discouered them by the light of Gods word , or such other good meanes as God shall offer vs . This businesse had Dauid beene busie about , what time he brake out into that exclamation ; p p Psal. 19. 12. O , who can tell how oft hee sinnes ? or , what man is he that vnderstandeth his owne errours ? q q Spin●us de Iustit . Christian. Postquam diligenter cubiculum everrimus , id nobis perpurgatum videtur . At sole per fenestras illucente , radios atomorum sordibus infinitis permistos videmus . It fared with Dauid , saith Spina , as with the Houswife that hauing diligently swept her house and cast the dust out at doores , can see nothing amisse now , no specke of dust in it ; whereas if the Sunne doe but a little shine in thorow some cranie in the wall , or some broken quarell in the window , shee may soone see the whole house swimme and swarme with innumerable motes of dust floating to and fro in the aire , which for dimnesse of light or sight before shee was not able to discerne . And so fared it with Dauid ; he was a man of no loose life , but euen from his younger yeares carefull of his courses , r r 1 Sam. 13. 14. Vpright & after Gods own heart ; so that little might seeme to be amisse , or to require reformation and amendment with him : yet when hee came to looke more intentiuely into Gods law , a little beame of light reflecting vpon his soule from it , discouered vnto him such s s Psal. 40. 12. an innumerable company as well of corruptions in his heart , as of errours and ouer-sights in his life , that it made him , as one amazed , crie out in that manner , as guessing by what hee now saw , that he had not seene before , how much corruption remained yet in him vnseene . In like manner had hee beene sifting of himselfe , when hee said ; t t Psal. 119. 59. Nos contra . Dissimulamus Dtmini quaerere voluntate , dum & nostram facere , & aliquam de ignorantia excusationem habere volumus . Bern. de divers . 26. I considered my wayes , and turned my feet vnto thy Testimonies . And of the ioy that hee conceiued , when vpon such view and search he had light vpon somewhat that he was ignorant of before , and came to the notice of some dutie concerning himselfe , that before he was not aware of : u u Psal. 119. 162. I reioyce , saith he , at thy Word , ( to wit , when somewhat from it is discouered vnto me , ) as one that findeth a great spoile ; that hath gotten a rich bootie . An allusion to rich spoiles taken from the enemie in the field , wherein the pleasure is vsually as much as , or more than the profit . And he saith further therefore , That x x Psal. 119. 7. he will praise God with an vpright heart , when he shall haue learned his righteous Testimonies : Hee will thanke him heartily , when he shall by his Law informe him of ought . Yea how glad was hee when Abigail had discouered vnto him his errour , and by that meanes stayed his hand from an vnwarrantable act , that in his heat of passion he had before resolued to execute ? And y y 1 Sam. 25. 32 , 33. how doth he blesse her , and blesse God for her ; her , as a messenger of God , and God , as one that had sent her to meet him , and so to with-hold him from that outrage ? And z z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de profect . indic . this is also a singular good note of a sincere heart , when a man is carefull to search into his owne corruptions and ouersights , is willing to be informed of them , glad to see them discouered , and readie to reforme them when they are euidently discouered to him , and his conscience conuinced of them out of Gods word . As on the contrarie part when men * * Vt liberius peccent , libenter ignorant . Bern. de grad . humil . c. 2. are not willing to haue their corruptions discouered to them , cannot endure those that are dealing in any sort with their sinnes , a a Psal. 32. 9. Amos 5. 10. Prov. 9. 7 , 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de profect . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ib. fume and storme against those that euen in the kindest and 〈◊〉 Christian manner informe them of them , albeit they cannot wholly excuse them or deny them to be such : when men will of set purpose forbeare , yea and forsweare to , the hearing of those , whose plaine dealing and powerfull deliuery of Gods word , hath begunne to lay open to them their corruptions , and to touch them a little to the quicke : Or when ( as Augustine well obserueth of some , speaking of those words of the Psalmist ; b b Psal. 36. 2 , 3. He flattereth himselfe in his owne eyes , till his iniquitie be found abominable ; and he refuseth to vnderstand : ) c c Quasi conantur quaerere , & timent invenire . Aug. in Psal. 35. they will seeme to search , but are loth to finde ; and therefore , as d d Matth. 19. 22. the young man in the Gospell , that moued a question to our Sauiour , e e Mul●os cognovi veritate agnita tristiores discessisse , quod jam confuger● ad ignorantiae excusationem non liceret . Bern. in Cant. 74. they are sorie that euer they sought , and goe away with heauie hearts , when they finde not as they would , when they haue not an issue and an answer to their owne mindes : and as f f Ierem. 42. 2 , 3 , 5 , 6. & 43. 2 , 3 , 4. the Iewish Captaines that repaired for aduice and direction to Ieremie , their seeming search was neuer made in sinceritie .

The last Note Note 10. of Sinceritie shall be a loue of God and good things , Loue of God , and Gods children ; with Purpose of constant Adherence vnto him , euen in Want of Assurance of his Speciall Fauour . refuse thereupon to follow what they are informed of , or to reforme what vpon such search they meet with , and find to be amisse with them in heart or life : It is a fearefull signe that their heart is not vpright , and g g Quia dolosè agebant , ut invenirent , ubi invenerint , non oderunt . Si enim sincere & non dolose agerent , quod inven●rent , ●dissent . Aug. in Psal. 35. and of the Children of God for God ; together with a stedfast purpose to depend still vpon God , to continue constant in the frequent and diligent vse of all the holy Ordinances of Go● , and to perseuer and goe on in the good waies of God , though a man cannot yet find or feele in himselfe any assurance of Gods speciall fauour towards him , or any comfort in the ordinances of God that he vseth .

These I am the rather willing thus to pile vp together , and to comprehend vnder one Head , though they might seuerally be insisted on , because I would hasten to an end , fearing that I haue beene ouer-long in what is past alreadie : The worke growing greater than I made account it would haue done .

That our Loue of God Loue of God . is a sure argument of Gods speciall Loue of vs it is most euident . h h Prov. 8. 17. I loue them , saith the Wisdome of God , that loue me . And , i i Iohn 14. 21 , 23. & 16. 27. Hee that loueth mee , saith our Sauiour Christ , both the Father and I will loue him . k k Nemo se fallat . Non nos Deum diligeremus , nisi ipse prius nos dilexisset , & sui dilectores secisset . Aug. de grat . & lib. ●b . c. 18. Nisi prius quaesita non quaereres ; nisi prius dilecta non diligeres . Bern. in Cant. 69. A man could not loue God , did not God first loue him , and l l Rom. 5. 5. Charitas Dei donum Spiritus Dei . Bern. de humil . grad . 3. Non amatur Deus nisi de Deo . Aug. de divers . 2. N●o habet homo unde Deum diligat nisi ex Deo . Idem de Trinit. l. 15. c. 17. Prorsus donum Dei est diligere Deum . Ipse ut diligeretur dedit , qui non dilectus dilexit . Idem in Ioan. 102. worke this very loue of himselfe in him . m m Nihil dilectae , nihil diligenti timendum , Paveant , qu●● non amant . Quae amat , ne timeat , quia amat ; quod non amata omninò non faceret : Itaque etiam amatur . Quae ●mat , amari se ne dubitet ; non magis quàm amare . Bern. in Cant. 69. & 84. Nor need any man , that truly ( though “ “ Nos etsi te minus diligimus , quàm debemus , diligimus tamen quantum valemus , tantum antem v●lemus quantum accepimus : petimusque & expetimus , ut à te amplius accipiamus , unde 〈…〉 . Bern. ep. 85. but weakely , yet so well as he is able , or rather as God hath enabled him ; ) loueth God , doubt but that God loueth him . For n n Nemo se dissidat amari qui ja● amat . Libenter Dei amor nostrum , quem praecessit , subsequitur . Quomodo enim redamare pigebit , quos amavit necdum 〈◊〉 ? Bern. epist. 107. Ejus am●r nostrum & praeparat & 〈◊〉 . Idem de dilig . De● c. 3. how can he choose but loue them againe , when they loue him , whom hee loued euen before they loued him ? How can he but loue them , when they loue him , that o o 1 Iohn 4. 9 , 10. Potest nondum diligere etiam dilectus : sed nisi ante dilectus diligere non potest . Bern. an Cant. 71. loued them , when they loued not him ; that loued them so dearely when they p p Psal. 81. 15. Tit. 3. 3. hated him , and q q Rom. 5. 8 , 10. & 8. 7. were enemies to him , as to giue his Sonne to die for them . If God , saith that † † Bradford Sermon of Repentance . blessed man and Martyr of God , so loued vs when wee hated him and fled away from him , that he sent his Sonne after vs to seeke vs , and with losse of his owne life to redeeme and reduce vs , how can we thinke otherwise , but that now louing him , and lamenting because wee doe no more loue him , hee will surely loue vs for euer ?

And that the Loue of Gods Children for God , Loue of Gods Children for God . is a good Signe of the loue of God , it is no lesse apparent . r r 1 Iohn 5. 1. Hee that loueth him that begat , saith Saint Iohn , loueth him also that is begotten . And he that loueth him that is begotten , say I , loueth him also that begat . It was s s 2 Sam. 9. 3 , 7. for Ionathans sake principally , that Dauid loued and fauoured Mephibosheth . Nor could a man for God loue the Children of God , if he did not first loue God himselfe . In regard whereof also Saint Iohn maketh this Loue of Gods Children a Signe that a man t t 1 Iohn 2. 10. is in the light , to 〈◊〉 of Gods fauour ; that hee u u 1 Iohn 3. 14. is past from Death to Life , is in the state of saluation ; that he x x 1 Iohn 4. 7. is borne of God , is regenerate , is the Childe of God ; that y y 1 Iohn 4. 12. God dwelleth in him , he abideth in his heart by his Spirit ; and that he doth z z Ibid. sincerely loue God , and is beloued consequently of God . And as Dauid testifieth the sinceritie of his Loue vnto God , by his louing , a a Psal. 16. 2 , 3. & 119. 63. liking of , and delighting in the Saints of God : so hee maketh b b Psal. 15. 1 , 4. the honouring and respecting of those that feare God ; a note and marke of such as are free Denisons of the heauenly Ierusalem .

The like might be said seuerally of c c D●ut. 4. 4. & 30. 20. Psal. 73. 27 , 28. Act. 11. 23. the stedfast purpose of depending vpon God , Purpose of Dependance . and d d Psal. 1. 2. & 119. 15 , 16. Esai . 58. 13. of continuing constant in the diligent vse of the Ordinances of God , and e e Psal. 119. 8 , 40 , 44 , 48. & 128. 1. walking carefully in his waies . But that which I here in this last Note principally aime at , Constant vse of Gods Ordinances . and will therefore most insist on , is this , that then the sinceritie of a mans heart herein doth most euidently appeare , when he persisteth thus constantly in louing God , and Gods children , cleauing to God , following him , frequenting his Ordinances , and depending vpon him , And Obseruance of Gods wayes . though God seeme not to regard him , nor doe reueale himselfe yet vnto him in that comfortable manner , f f Psal. 119. 132. as he doth frequently and vsually vnto those that be his . † † Esai . 8. 17. Yet will I wait vpon the Lord , saith the Prophet Esay , Notwithstanding Want of Assurance and Comfort . though he haue hid his face from vs . And , g g Iob 13. 15. Though he slay me , saith Iob , yet will I still trust in him : Yea , h h Iob 13. 24. Nec fic probatus ab officio recessit . Tu , inquit , avertis faciem tuam à me , sed ego non sum aversus à te . Ruffin . in Psal. 29. though he hide his face from me , and carry himselfe towards me as an enemie . Hereby doe the people of God in the Psalme approue their sinceritie vnto 〈◊〉 , and the vprightnesse of their hearts with him , in that i i Psal. 44. 17 , 18 , 19 , 20 , 21 , 24. Nec iratum colere destiter . an t numen : uti Sen. ad Marc. c. 13. though God seemed to haue cleane forgotten them , and to haue vtterly cast them off , yet they had not left him , nor taken occasion thereby , either to neglect him or to stray from him , either in heart or in life , and to seeke to any other helpes . And it is certainly an argument of a great measure of grace , when a Christian Soule , though finding in it selfe so weake encouragement , in regard of comfort or assurance , to depend vpon God , yet can firmely resolue constantly k k Esai . 50. 10. to rely and rest wholly vpon him : when though l l Psal. 77. 3. it feele little or no comfort at all in ought that it doth , yet m m Psal. 119. 81 , 82 , 83. it will not thereby be discouraged from persisting in the obseruance of holy exercises , and the performance of good duties , content with patience , and yet not without a kinde of n n Psa. 6. 3. & 13. 1. Subtractio namque rei quam● amas , augmentatio desiderii est : & quod ardentius desiderat quis ●●grius caret . Bern. Cant. 51. religious impatience too , o o Psal. 62. 1 , 5 , 6 , 7. to submit it selfe to Gods good pleasure , p p Psal. 40. 1. wait his holy leasure , and q q Lament. 3. 26 , 27 , 28 , 29 , 50. expect when hee shall see it fit and seasonable in mercie , further to reueale himselfe , and to minister vnto it the inward comforts of his Spirit . As on the other side it is a shrewd Signe of insinceritie and vnsoundnesse , when men are readie to cast off all religious regard , if they cannot in good exercises finde present comfort ; or shall be readie , if God do not instantly answer them according to their desires , to say with Iorams profane Pursueuant , r r 2 King . 6. 33. What should I doe waiting on God any longer ? Or with Saul , s s 1 Sam. 28. 6 , 7. to leaue God , and betake them to other courses , yea those , such as hee in his Word hath inhibited .

Neither are we to thinke that the prayers and other holy exercises of such so affected , as before was said , in regard of the want of that alacritie and cheerefulnesse of spirit in them , are therefore either altogether vnprofitable to themselues , or vnacceptable in Gods sight . For to omit , that there is oft more true spirituall viuacitie in the prayers and other exercises of persons euen so affected , than in the prayers and exercises of many others ; t t Videatur similitudo de Aqua tubis & cana●bus conclasa ; apud Greg. Naz. orat . 31. Chrysost. contra Anomaeos orat . 5. & Greg. Ro. in P●store p. 3. c. 1. §. 15. their inward sense of their wants and instant desire of hauing them supplied , putting a great deale of spirit and life more than ordinarie into them : An hungrie belly , an emptie maw , will make a begger begge more earnestly , than when hee hath beene feeding but a little before . Reade but u u Psal. 42. & 44. & 63. & 77. & 84. & 88. & 89. & 102. & 119. &c. the Psalmes and Prayers that the Saints of God haue made and penned in such cases , and vpon such occasions , and marke what a deale of spirituall vigour and viuacitie appeareth in them . Not to stand , I say , vpon this ; Euen the weakest and the feeblest that are , must for their comfort and encouragement in this kinde be informed , that x x Spinaeus de Iustit . Christian. translated into English by Mr I. Field . A booke that I wish were reprinted againe . as the brothes , and meats , and medic●nes that sicke persons take , though they delight not the taste , nor doe they finde any good relish in them , by reason of their present infirmitie and weaknesse , yet may doe them much good , and be a meanes both to preserue life , to keepe from fainting and further weaknesse , and to strengthen also in some measure : so holy actions though performed with much infirmitie and weaknesse , yet with an holy and religious diligence , may much benefit the soule so performing the same , albeit it finde little spirituall relish in them , or feele no comfort from them for the present . Yea , howsoeuer it be true , as I said a a Motiue 2. before , that the want of alacritie and cheerefulnesse in performance of holy duties , especially procured by some wilfull neglect , or by some peeuish and way ward disposition , framing matter of griefe to it selfe from idle toyes and trifles vnto the disturbance of it selfe in such duties , doth much diminish , and take away much the grace of them : yet it is no lesse true that b b Quibusdam lac , quibusdam vinum apponitur . Lacsuaviter bibitur , dulciter liquatur , sine laesione , sine amaritudine ; vinu asperius est , & minus suave . Lac bibunt qui in sancto proposito suaeviter in●●dunt , dulciter curru●t , &c. Vinum bibunt , qui vias vitae aggressi , & ingressi , corporis animeque tribulationibus contorquentur , sed non cedunt , neque recedunt tamen . Sed quis horum tibi videtur vel ille qui in suavitate , vel ille qui in asperitate currit viam mandatorum Dei ? primus 〈◊〉 , secundus furtior ; uterque lamen justus , uterque pius . Bern. deconsc●ent . c. 3. the constant and conscionable persisting in performance of such duties , notwithstanding that all good meanes vsed , the poore Christian soule cannot attaine to that alac●ity that faine it would , may make them no lesse acceptable , if not more acceptable to God , than if they were done euen with the greatest delight . Suppose two persons attend the King in his hunting , or at his sports , the one that taketh much delight in the game , the other that hath little or no delight in it : or the one lustie and healthy , and that attendeth him therefore with ease ; the other weake and faint , or lame , or hauing some hurt about him , in regard whereof he cannot follow him but with much paine and difficultie , and yet will not giue ouer , but be hard at his heeles still , as readie and forward as the former . His c c Voluntas est , quae apud nos ponit o●ficium . Sen. de benes. l. 6. c. 12. will may be euery whit as good as the other , and his Soueraigne is no lesse , if not more , for such his seruice beholden to him , than to the other . Nor may the seruice of such a poore soule therefore be the lesse acceptable to God , because it cannot performe it with such alacritie and delight as d d Quomodò de aegroto Aug. in Psal. 118. conc . 8. Aegrotus qui fastidio laborat , & vult evadere hoc malum , concupiscit desiderare cibum , dum concupiscit non habere fastidium . Et appetit animus , ut appeta● corpus , quando appetit animus , nec appetit corpus . it desireth . And in like manner for Faith and dependance vpon God . It is not an argument of no Faith , when a man cannot yet attaine to a full perswasion and assurance of Gods speciall fauour towards him , and of the free remission of his sinnes in Christ , that many other faithfull e e Galat. 2. 20. 1 Iohn 3. 14. & 5. 19 , 20. haue had , and many doubtlesse also ordinarily haue . This is a consequent rather of Faith , that as f f Non praecedunt justificandum , sed sequuntio justificafum . Aug. de fid. & oper. c. 14. Augustine saith of workes , rather followeth the person iustified , than precedeth and goeth before iustification , as Faith being g g Rom. 3. 28. & 3. 1. an instrumentall cause of producing it as an effect doth . It is a consequent , I say , of it , deduced from it , as the same Father well h h Servator loquitur , Veri●as pollicetur : Qui audit verba mea , & credit ei qui misit me , habet vitam aeternum , trans●t de morte ad vitam , & in●udicium non veniet . Ego audrvi , credidi ; infidelis cùm essem , factus sum fidelis : Trans●● ergò à morte ad vitam , & injudicium non veniam , non praesumptione mea , sed ipsius promissione . Aug. in Ioan. 5. 24. sheweth , by a Syllogisme , wherein Faith is assumed , and this perswasion concluded from it : and that not simply and absolutely necessarie neither , but such as is , by generall consent , oft seuered from it . But for a man , though he cannot yet attaine to it , yea though he neuer should so long as he liueth , yet to resolue i i Act. 11. 23. Hec suaderi , à verbo quaeri ; persuaderi , invenir● est , Bern. in Cant. 84. to cleaue vnto God with full purpose of heart , to sticke close vnto him , to depend wholly vpon him , and not to giue ouer still seeking and suing to him for it , and the constant vse of all good meanes to attaine it ; k k Psal. 13. 1 , 5. & 43. 2 , 5. like a Courtier , who though the King shew him no Countenance , but seeme wholly to neglect him , and not at all to regard him , yet will still follow the Court , and tender his seruice , and resolue to giue attendance , hoping yet to finde acceptance at length , yea to doe it constantly , whether he shall finde acceptance or no ; or like l l Matt. 15. 22-28 . the woman of Canaan , that would follow Christ still , and would take no nay of him , though he seemed not only not to regard her , or any other that made suit for her , but to reiect and put her off with much disgrace : it is a sound argument of a true and a liuely Faith , and of no small measure of the same .

Where if it be demanded how this trusting to , Question . and dependance vpon God , may stand with the want of such assurance . I shall not need to say much , because the Argument hath by m m Mr Chibald Triall of Faith . a Reuerend Brother beene of late handled at large .

Only I make it plaine by this familiar Comparison . Answer . Put case a poore man hath occasion to make vse of some great Courtier for the effecting of some businesse of great consequence for him , euen as much as his life lieth on , or all that euer he is worth , as suppose the procuring him his pardon for some capitall crime from the Prince . And this great Courtier telleth him , that though he be but a stranger , one that can claime no such thing from him , yea one that hath deserued many waies euill of him , yet if he trust only to him , and rely wholly vpon him , hee will do that for him , which the poore wretch requireth of him . This poore man now in this case may trust only to him , & neglecting all other means that either others may aduise him to , or himselfe sometime thinke on , rely wholly vpon him ; and yet hee may not be fully perswaded that he will effect it for him neither . The consideration of his owne want of worth and euill desert , n n - quod nimis miseri volunt , Hoc facilè credunt , Immò quod metuunt nimis , Nunquam amovert posse , nec tolli p●tant . Prona est timori semper in pejus fides . Sen. Herc. fur. 2. 1. Nec tutum patitur esse securum pavor . Idem de gaudio . Luk. 24. 41. his immoderate feare arising from the apprehension of the great danger that hee is in , and the subtill perswasion of others that would beare him in hand that he will but delude him , and not doe for him as he saith , may either seuerally or ioyntly be a meanes to hold his minde in suspence , and to keepe him from such assurance . Yea his very mistaking and misconstruction of the great mans meaning , when he saith , If you will trust to , or rely vpon me alone for it , being possest with a conceit that his want of a full perswasion that hee will doe it , which hee cannot yet for his heart-bloud bring his minde to any setled assurance of , doth euidently shew that he doth nor trust to him , may be a meanes to make him beleeue , that he will neuer do it for him , because he doth not , what he supposeth is therein absolutely required of him , which to that great man also , if hee should be demanded of it , not daring to tell an vntruth , would appeare . And yet for all this he may resolue to sticke to his mediation only , and to rely wholly vpon him , and not to seeke or trie any other way , whatsoeuer any man shall perswade him to the contrary , or whatsoeuer the issue and euent of it shall be . And euen so may it well be , and is questionlesse with a Christian soule many times . o o Iohn 3. 16 , 36. & 5. 24. God hath proclaimed and published a Patent of pardon and saluation by Christ , to all that trust to him for the same . A man may so doe , encouraged thereunto by this gratious offer and the condition to it annexed , yea many an one so doth , and yet partly out of the sight and consideration of his owne vnworthinesse , partly out of a kind of timorousnesse and pusillanimity of spirit , partly by reason of some strong melancholike imagination , and partly also through some powerfull delusion of Satan , not be able possibly to perswade himselfe that Christ is yet his , or that hee hath interest in him , hath his sinnes pardoned for him , and shall liue eternally by him . Yea the very mistaking of the true Nature of sauing Faith , and supposing the very essence of it to consist in this particular perswasion , ( which yet is onely an effect and a fruit , yea such a fruit of it , as doth not necessarily alwaies spring from it , p p Psal. 31. 22. & 77. 7 , 8 , 9. & 88. 14. & 116. 11. nor is at all times of the yeere euer constantly found on it , ) and that therefore he doth not trust in Christ so long as he wanteth it , is a maine meanes to keep many from it , and from the comfort of it , which yet haue true Faith , and doe vnfainedly trust in Christ for all that : As by many other sound and vndoubted Arguments , which if they be questioned with and vrged to it , not daring to denie them , lest they should lie against their owne conscience , may be drawne from their owne confessions & answers concerning themselues , ( when there is no feare of hypocrisie , lest they should therein dissemble , being more prone to charge than to cleare , and to alledge matter against themselues , than to produce any thing for themselues ; ) will euidently appeare . Among which Arguments also euen this , though it come last , yet is none of the least , if their conscience vnfainedly can testifie for them , that though they haue not yet such a perswasion and assurance of Gods mercy toward them in Christ for the remission of their sinnes and the saluation of their soules , yet they q q Psal. 51. 11 , 12. vnfainedly desire , and r r 2 Pet. 1. 10. labour instantly for it , and though they cannot yet attaine to it , yet they s s Ephes. 6. 24. loue the Lord Iesus heartily , and t t Coloss. 1. 4. his members for his sake , and u u 2 Chron. 14. 11. rest and repose themselues wholly vpon him , and Gods mercy in him , x x Act. 4. 12. Iohn 6. 68. renouncing all other meanes of remission of sinne and saluation without him , with y y Iob 13. 15. a full purpose of heart and resolution still so to doe , z z Psal. 40. 1. expecting when God shall in mercy be pleased to looke gratiously vpon them , and to vouchsafe them that assurance that as yet they haue not . * * Pro● . 16. 10. Who so trusteth in the Lord , saith Salomon , ô blessed is he . And what a great measure of grace is it for a man to trust thus in God , while he lieth yet vnder the sense and apprehension of his wrath ?

Those therefore , Conclusion . whatsoeuer they are , that hauing by these or the like Notes and Signes examined themselues , haue found their hearts to be sincere and vpright with God , albeit this their beginning of grace be mixt with much weaknesse , they may know thereby and assure themselues that they haue right to , and interest in the Light and Ioy of the Iust here spoken of : and they may therefore safely lay hold on it , admit it , giue way to it , receiue it and harbour it in their hearts ; yea that they wrong themselues , Gods grace in them , and his goodnesse towards them , when a a Psal. 77. 2. they refuse and repell it , hauing so good and sure ground for it , hauing so great cause , as wee haue here shewed , to reioyce . Light and Ioy being sowen here , not for the righteous alone , but for all that are vpright in heart .

Which Ioy the Lord in mercie vouchsafe b b Esai . 61. 3. to all in Sion that yet want it , and increase it daily in the hearts of all those that alreadie haue it , vntill wee come all to meet and partake together in that c c Psal. 16. 11. fulnesse of Ioy , which shall neuer againe be interrupted or eclipsed in vs , d d Iohn 16. 22. shall neuer in whole or in part be taken againe away from vs .

Amen . FINIS .
Escapes of more moment to be amended .

PAge 7. line 13. after , his , put in owne . p. 11. l. 1. after , wicked , put in man . p. 15. l. 2. after , they , put in , be . p. 23. l. 11. for , not , reade , nor . l. 16. after , That , put in , alone . p. 24. l. 16. put out , not . p. 108. l. vlt. after , are , put in , in . p. 109. l. 14. for , mother , reade , father . p. 118. l. 27. for , suspected , reade , expected .

In the Marginall notes .

PAge 2. before , Vses 2. for , Parts , reade , Part. p. 7. lit .. s for , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reade , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 13. l.t. for , id , reade , i● . p. 14. l.f. for , malus , reade , malis . p. 15. l. g. for , caro , reade , cor. l.h. . for , genuerunt , reade , gemuerunt . p. 31. † for , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; reade , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 35. l. ● . after , in Iulian. 2. put in , Quomodo de Socrate Idem ; from l. ● . p. 75. after , Branch 1. put in , Obseruation 4. p. 116. * after , a● , put in , nervis . p. 134. l.u. for , praecedat , reade , cedat .

Notes, typically marginal, from the original text
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