CAP. 1. Shewing the nature of joy in generall.

JOy is such an affection as di­lateth and enlargeth the heart upon the apprehension of some good, setting open (as it were) the doores of the Soule for the welcome entertainment of it.

The matter or object of this joy is alway something that is good; either really and in it selfe, or imaginarily and in our opinion and apprehension, (or the heart alway closeth it selfe against what it apprehends as evill and hurtfull.) And this must be such a good as the heart hath some way hold of: either by present possession, or by su­ture [Page 4]expectation. All the Gold in India will not make a cove­tous mans heart glad, because he hath no way hold of it, it is altogether beyond his reach.

This joy is as light to the eyes, as marrow to the bones, as the spirits to the body, or wine to the spirits; yea it is as oyle to the lamp; for without this we cannot subsist comfortably, yea (without some degree of it) searce subsist at all any long time together.

This joy is such a thing as is desirable of all sorts, high and low, rich and poore; hence the Plow-man cheeres up himselfe by whistling, the Trades-man by singing, the weary Traveller sends for Musitians to make him merry at his Inne, the foo­lish Prodigall spends his time and whole estate, yea prostitutes his Soule to eternall ruine, for following such courses and [Page 5]company as will make him merry: yea the wisest and grea­test are alway in action and mo­tion about somthing, which being gotten may make their hearts glad. But these are all but shewes and shadowes of true joy; could we get the substance, it would make much for the comfort and happinesse of our lives. That this is such a thing as may be had, appeares evi­dently enough by this and o­ther like precepts, wherein the Lord bids righteous men re­joyce. Be glad ye righteous, and rejoyce in the Lord.

CAP. 2. Shewing what true joy is.

AS there is a seeming good, so there are seeming joyes as well as substantiall: as there is a false good, so there are false [Page 6]ioyes as well as true: That therefore we may not be decei­ved, it will be needfull to know what true ioy is, and what the difference is betwixt true ioy and false.

True ioy may be said to be a gracious affection, enlarging the heart in the apprehension of some spirituall good, which it hath hold of either by present possession, or assured expectati­on, whereby it is comforted, quieted, and much quickned to thankfulnesse and all duty.

True ioyes differ from false ioyes these foure wayes princi­pally: 1. In their ground. 2. In their extent. 3. In their effect. 4. In their end.

1 They differ in their ground; the ground of seeming ioyes is onely some outward earth­ly good, some Creature comforts, and contentments. The ground of substantiall ioy [Page 7]is something of a higher na­ture, some spirituall heavenly good: either God himselfe, or such things as have direct and neare relation to him. Yea oft­times they arise from contrary grounds, wicked men being ready to reioyce in satisfying their sinfull lusts; and make themselves merry in making a sport of sinne: whereas the killing and crucifying of these, the subjugating and subduing of them is principall matter of ioy to a righteous soule.

2 They differ in their extent. False ioyes reach only to the outward man, affect the earth­ly part, tickle the sences, and content the carnall appetite: whence oft-times even in laugh­ing the heart is sorrowfull, Prov. 14.13. whereas true substantiall ioyes reach to the inward man, affect the soule and spirit. My soule doth magnifie the Lord, and [Page 8]my spirit rejoyceth in God my Savi­our (saith Mary, Luke 1.46.) So it is said of our Saviour Christ, that he rejoyced in spirit, Luke 10.21. False ioyes make a great noyse, like the crackling of a fire of thornes under a pot, Eccles. 7.8. True joyes affect the heart with secret contentment, which doth not so much vent it selfe in open laughter. Looke as the rivers where they are deepest, there they silently slide away making the least noyse or mur­mur; so the greatest joyes af­fect the heart with a secret and silent gladnesse, when there is no great noyse of it in outward merriment.

3 True joyes make the heart more fit and forward to every good duty, more ready and well disposed for the right per­formance of it; they are as the oyle to the wheele, they make the affections move with greater [Page 9]facility and freenesse to every good action: whereas false joyes, carnall delights, do much indispose us to the best duties, doe make them rather distastfull and displeasing, yea tedious and troublesome; looke as one that lately fed on lusty sweet meates cannot so well relish other wholsome and necessary food; so it is in this case.

4 They differ in their end; false ioyes are of a fayling fa­ding nature, soone blasted; if God shall send any outward or inward troubles, then they flag and fall like a starcht Ruffe after a shower of raine, yea they will quickly quite vanish away and come to nothing: whereas true ioyes are durable and lasting; though for a time they may be interrupted, and the acting of them may be sus­pended, yet the root of them remaining, they can never be [Page 10]wholly wasted and lost. Yea, which is more; false ioyes will at length end in sorrow. Such as walke in the light of their owne fire, in the sparkes themselves have kindled, (that reioyce in vaine things, in creature comforts and contentments only) shall at length lye downe in sorrow, Esay 50. last. The triumphing of the wicked is short, and the joyes of hypocrites is but a moment, Job 20.5. Those who have made themselves merry with sinfull delights, shall in the end howle and weep. Wo be to you that now laugh (saith Christ) for you shall weepe and mourne, Luke 6.24. true ioy ends in greater ioy, yea in everlasting ioy: in that ful­nesse of ioy, and those pleasures that are to be enioyed at Gods right hand for evermore, Psal. 16. last.

CAP. 3. Shewing the subject of true joy.

TRue ioy is a precious Plant that will not grow in every soyle; it is a rich treasure which is not confusedly scattered a­broad for every man to take up as he listeth. As God alone is the fountaine of all good, so of true ioy that floweth from it; to him only it belongs to distri­bute and deale it forth to whom he pleaseth. Now he allowes this to righteous men only; he holds it forth to them as their proper portion, who alone have true title to it, and interest in it. It is nowhere said reioyce ye wicked, but rejoyce ye righteous in the Lord: But rather on the o­ther side they are bidden, howle and weepe for the misery that shall come upon them, Jam. 5.1. Sor­row [Page 12]is their portion, many sor­rowes shall be to the wicked, Psal. 32.11. they may not, yea they cannot reioyce with any true ioy; they have no acquaintance with God, they are strangers from him, yea enemies to him, therefore they cannot reioyce in him. They reioyce in iniqui­ty, and make a sport of sinne, therefore they cannot reioyce in him who is of purer eyes then to behold iniquity with­out abhorring: whose nature is as contrary to all sinne, as light to darknesse, as heaven to hell: his favour, and the light of his countenance is the ground of all true ioy. How can they re­ioyce in this, that cease not to provoke anger and wrath, by crossing his Will and Com­mands, and willingly walking contrary to him.

CAP. 4. Shewing who that righteous man is to whom joy belongs.

A Righteous man hath his denomination from righ­teousnesse, as a wise man from wisdome. Perfectly righteous there are none on earth; for, who can say that his heart is cleane, and that he is pure from sin? Prov. 20.9. there is none just on earth that sinneth not, Eccles, 7.20. All the righteousnesse that any man hath he must receive from ano­ther, even from him who is the Lord our righteousnesse, Jer. 23.6. Who is made of God unto us wis­dome, righteousnesse, &c. 1 Cor. 1.30. Now there is a two-fold righteousnesse that all those re­ceive from him who are made righteous by him; namely, a righteousnesse of imputation, [Page 14]and a righteousnesse of reno­vation.

The righteousnesse of impu­tation is that whereby we seeing and feeling our sinne and un­righteousnesse, renouncing our selves, and resting on Christ a­lone for Salvation, come to have his righteousnesse imputed to us, and to be accounted and esteemed as ours, and we for the sake of that to be accounted and esteemed as righteous. Hence it is said, that he who knew no sinne was made sinne for us, that we might be made the righteousnesse of God in him, 2 Cor. 5.19.

The righteousnesse of reno­vation is that whereby that ex­cellent image of knowledge and righteousnesse wherein we were at first created, is in part re­newed in us in the worke of true sanctification; these are al­way unseparably joyned toge­ther; for whom Christ iustifieth [Page 15]by his blood, he sanctifyeth by his spirit, 1 Cor. 6.11.

The seat and subiect of im­puted righteousnesse is Christ; therefore this is perfect, as be­ing the matter of our Justificati­on; The subiect of renewed righ­teousnesse is the Soule of man, in which are wrought the gra­ces of Sanctification; this there­fore is imperfect, these graces being wrought in men by de­grees, and not brought to per­fection till the time of our changing comes.

This latter righteousnesse is the evidence of the former, faith (which is the instrument of our Justification) being as it were the root that is hid in the heart, and not so easily discer­ned as the fruits thereof, which shew themselves in holinesse of life and conversation; yet from this latter (though imperfect) the Saints of God in Scripture [Page 16]doe usually receive the denomi­nation of righteous, because this righteousnesse of Sanctification is more evident and apparent both to themselves and others, then the righteousnesse of Justi­fication. Hench Zachariah and Elizabeth are said to be both just or righteous, Luk. 1.6. and this is given as a reason, because they walked in the commands of God without reproofe.

Unto this righteousnesse these two things principally must con­cur; namely, a right rule, and a right heart.

1 A right rule, which can­not be any other then the Law of God; for if sinne he a trans­gression of the Law, then the Law must needs be the rule of righ­teousnesse; and there can be no righteousnesse without confor­mity to this; and where there is no conformity to this, there is nothing but sin and unrighte­ousnesse. [Page 17]Hence it is said, that he that doth righteousnesse is righ­teous, 1 Joh. 3.7. to doe righte­ousnesse, is constantly to act, and worke according to the rule of righteousnesse.

2 A right heart, such an heart as aymes at the right end in whatever good we doe: for if we doe the same things which the right rule requires, and yet have corrupt and crooked aymes and ends in doing of them, we cannot be said to be truly righ­teous. It is said of Amaziah, that he did that which was right in the eyes of the Lord, but not with a perfect heart, 2 Chron. 25.2. He did such things which for the matter of them were agree­able to the right rule, but his heart did not ayme at the right end in doing of them. Hence those are pronounced blessed that are undefiled in their way, and walke in the Law of the Lord, [Page 18]Psal. 119.1. It is not sufficient to walke in the Law of the Lord, to walke by the right rule, unlesse we be undefiled in the way, unlesse we be upright, (for so the old Translation reads it) and so the same word is rendred, Psal. 84.11. and in many other places.

CAP. 5. Shewing how we may know that we are such righteous ones as are bidden to rejoyce.

Quest. SInce joy belongs only to the righteous, it may be asked how we may know that we are amongst the number of these, and so that joy belongs to us.

Answ. The Scripture calls and accounts those righteous that are upright in heart, though there be many wants [Page 19]and weaknesses cleaving to them, and their course still falls short in many things of that which the right rule requires. Hence these are joyned toge­ther, namely righteous and up­right, and made aequivalent one to the other in the Scripture a­fore named. Rejoyce ye righteous in the Lord, and shout for joy all ye that are upright in heart. Those therefore that are upright in heart, are such whom the Lord accounts righteous.

Quest. How may we know that we are upright in heart?

Answ. In generall by this: If God hath put into our hearts a serious purpose, and setled re­solution, to doe that which is right and pleasing in his sight, in one thing as well as another. More particularly.

1 If we hate every evill way, and what we know to be evill, we set our selves against it, not [Page 20]allowing our selves liberty in the least sin, Psal. 119.101.

2 If what we know not to be evill we are willing and desi­rous to be informed. Search me O Lord, and try me, if there be any way of wickednesse in me, Psal. 139.24.

3 If in what we know to be a duty (though hard and diffi­cult) we set our selves about it, and performe it as well as we can, Psal. 119.6.

4 If wherein wee are yet ignorant, we be willing and ready to be taught and in­formed.

5 If we be daily humbled in the sight and sence of our ma­ny wants and weaknesses, espe­cially of the deceitfulnesse and hypocrifie of our owne hearts. He is counted a true Israelite in whose spirit there is no guile, John 1.47. Sinne seene and loathed, is accounted of God as if it were not in us.

Quest. How can the Lord account us righteous when he sees so much sinne and unrigh­teousnesse both in our hearts and lives?

Answ. 1 Because he lookes not at us as we are in our selves, but as we are in his Sonne, whose righteousnesse is truly made ours by faith.

2 Because though we be not perfectly, yet we are truly righ­teous in our selves; all the gra­ces of Sanctification being true workes or the Spirit, and so branches of true righteous­nesse.

3 Because though we cannot be perfectly righteous in action, yet we are so in affection, so farre as we ayme at perfect righteousnesse, and earnestly endeavour after it; forgetting what is behinde, and follow­ing hard after the marke that is set before us. In which sence [Page 22]the Apostle saith, Let as many as be perfect be thus minded, Phil. 39.1.

CAP. 6. Shewing the object of true joy.

AS God alone is the foun­taine of all true good, so of true joy which is the cause of it. No man rejoyceth in any thing which he apprehends not good. Now he being the Sum­mum bonum, the chiefest good of all, must needs be the true ground of our chiefe joy. He is good in such manner and mea­sure as nothing else can be. Hence it is said, there is none good but God, neither thing, nor person good as he is good. For:

1 God alone is essentially good; good in such sort as his goodnesse can never be separa­ted [Page 23]from him. There may be heat in the Ayre or Water, but these may easily loose it because it is not a quality flowing from their natures; but this being an essentiall quality of the fire, can never be separate from it. So goodnesse may be separate from the best of Creatures, but never from God, it being essentiall to him.

2 Goodnesse is originally in God, in all things else only by way of participation, which re­ceive what ever may be called good in them from him. We like well the water of the streame, but that in the Spring better, because it is clearer and quicker, as coming immediatly from the fountaine.

3 God is eminently good, good in the highest measure and degree of perfection. Goodnesse in other things is limited and confined to a certaine quantity [Page 24]and proportion, to a certaine measure and degree, falling as farre short of that infinite good­nesse which is in him, as there is disproportion betwixt the drop of a Bucket and the whole Oce­an. We like well of the light of a Candle, but farre better of the light of the Sun, because it is a light of a more eminent and excellent nature; so that in all these respects God alone can be the proper object of true joy. Hence we are so often bidden to rejoyce in him, as Psal. 32.11. Psal. 33.1. Phil 4.4.

CAP. 7. Shewing how we are to rejoyce in God.

TWo wayes we may make God the object of our joy, and be said to rejoyce in him: namely, either immediatly, or mediatly.

[Page 25] 1 Immediatly, when we re­joyce in his owne blessed selfe, and in those things that have immediat relation to him.

1 We rejoyce in his owne blessed selfe when we rejoyce in the sence of his love and favour, and in the thought of those good things which he is pleased to communicate to those whom he loves; this is that ioy which the Psalmist speakes of when he saith, Thou hast put gladnesse in­to my heart, more then when their owne and wine increased, Psal. 4.6, 7. So when he saith, I will rejoyce in thy salvation, Psalme 9.14. and, thy loving kindnesse is better then life, therefore I will praise thee with joyfull lips, Psal. 63.3.5. all which our Savi­our speakes of, when he bids us rejoyce that our names are written in heaven, Luke 10.20. This is the purest and sweetest ioy, and the most sublime and highest ioy of all other.

[Page 26] 2 When we reioyce in those things that have immediate re­lation to him; as

1 When we reioyce in his Word and Worship. Thus saith David, I rejoyce at thy word, as one that findeth great spoyles, Psal. 119 102. I was glad when they said unto me, let us goe to the house of the Lord, Psal. 122.1. and when we reioyce in his Sab­baths. If thou call the Sabbath a delight, to consecrate it as glorious to the Lord, then shalt thou delight in the Lord, Isay 58.13, 14.

2 When we reioyce in his wayes; I have had as great delight in the way of thy testimonies, as in all riches, Psal. 119.14. Hence the wayes of wisdome are said to be wayes of pleasure, Prov. 3.17. so farre as we walke in the wayes of God, we walke with him, and hereby we enioy him; when therefore we reioyce in these, we reioyce in him.

[Page 27] 3 When we reioyce in his Saints: not as they are our friends, kindred, or loving com­panions, but as our communion with them is a meanes to fur­ther us in our communion with God. All my delight is in the Saints (saith David) Psalme 16.3.

2 We reioyce mediatly in God, when we reioyce in his creatures, in the outward bles­sings which we enioy, looking at these as effects of his favour, free bounty and goodnesse, who is pleased not only to provide a heaven for us hereafter, but to afford us many sweet comforts while we remaine on earth; and who hath fastned unto god­linesse not only the promises of the life to come, but the bles­sings of this life. Thus when we reioyce in our wives, children, friends; in our houses, lands, meats, drinks, and other out­ward [Page 28]comforts, we may be said to reioyce in the Lord if we put a spirituall respect upon them, and make them lines to lead our thoughts to a thankful acknow­ledgement of his goodnesse who is the author of them. And this spirituall delight in earthly things is farre more excellent then the naturall (as the Crea­tor is more excellent then the Creature) for if we use the crea­ture only to please our sences, and satisfie our naturall appe­tites, the pleasure and delight we have in them is but a poore pleasure, very little differing from that of brute beasts, who have as quick use of their sences, and are as much pleased with sensuall obiects that are sutable to them, as we are.

CAP. 8. Shewing the reasons why righteous men should rejoyce in God.

THere are many and strong grounds that should move Gods people to reioyce in him; some of which have reference to him, others to themselves.

Those which have reference unto God, are principally these.

1 Reioycing in the priviledge which he allowes them. 2. A duty which he enioynes. 3. It fits them for his service. 4. It a­dornes his religion.

1 It is a priviledge that God allowes his servants; they may have ioyfull and glad hearts, and may walke on reioycing to his Kingdome; now they ought with all thankfulnes to embrace and entertaine, to improve and make use of every priviledge [Page 30]which he grants unto them, and the slighting of these would be a great neglect of his bounty, and a great degree of unthank­fulnesse and undutifulnesse. If we should slight the bounty of some great and noble friend, and make no account of the ef­fects of it when they were held forth to us, it would be accoun­ted a great neglect; much more when we neglect the bounty of so great and good a God.

2 As this is a priviledge which God allowes, so it is a duty which he enioynes; as he bids us pray, heare, read, search the Scriptures, &c. so he bids us reioyce. This is a part of that honour and homage which is due unto him; it is that where­by we acknowledge one of his most excellent Attributes, name­ly, his bounty and goodnesse. As we acknowledge his greatnesse by feare and humble obedience, [Page 31]so we acknowledge his goodnes by love and ioy. All those who have tasted how gracious the Lord is, how great his goodnes is which he hath laid up for them that feare him, and trust in him, ought to acknowledge this by reioycing in him. The true ground of all duty is obe­dience to his commands; now if our obedience be right, it must be regular, it must be uniforme and universall, we must obey in one thing as well as another; for if we doe any thing in con­science of our duty, and because God commands, we will be carefull to doe other things al­so which he commands; now as he commands other things, so he commands also this duty of reioycing; yea there is scarce any duty for which we have more cleare and strong com­mands in Scripture then for this. How often are we called [Page 32]to doe this. Be glad ye righteous and rejoyce, as before, Psal. 32.11 Rejoyce ye righteous in the Lord, Psal. 33.1. Let the heart of them rejoyce that seek the Lord, Ps. 105.3 Rejoyce evermore, 1 Thes. 5.16. Rejoyce in the Lord alway, I say a­gaine rejoyce, Phil. 4.4. and o­ther like places. This is the more to be taken notice of, because there is scarce any duty where­in the people of God are so wil­lingly wanting as in this; and for want of which they are so little humbled. They make con­science to pray, watch, to read, heare, sanctifie the Sabbath, and the like, because God com­mands these; and when they are conscious to themselves of the neglect of any of these they are ready to be humbled; but seldome doe Christians serious­ly set themselves to rejoyce in God (though he hath so often commanded it) or are humbled for [Page 33]the neglect of this duty, as they are for the neglect of other du­ties.

3 As this is a principall duty God requires, so it fits us for the performance of other duties; it is as wine to the spirits (as be­fore was shewed) or oyle to the joynts, that fits a man for mo­tion and action. The more the heart is inlarged and dilated with spirituall joy, the more it is fitted for the performance of spirituall duties, especially for the duty of thanksgiving, which makes much for the honour and glory of God. He that offer­eth praise, glorifieth me, Psal. 50. last. A man can hardly feele his heart made glad with the sence of any spirituall good, but it will stir up in him thoughts of thanksgiving to him, whose mercy and goodnesse hath fur­nished him with matter of this gladnesse. Hence it is said, Re­joyce [Page 34]in the Lord ye righteous, and give thankes at the remembrance of his holinesse, Psal. 97. last. these two usually goe together, rejoy­cing, and giving thankes.

4 This would be a meanes to adorne and beautifie the reli­gion which we professe, and breed in mens minds a good opinion of it. It would make them thinke we serve a good Master, when they should see us cheerefull in his service, and gladsome in doing his worke, and walking in his waies. If a man should come into a great Family, and see all that belong to the Family cheerefull and joyfull, none mourning; mur­muring, or complaining, it would make him thinke it were good being in that Family; so if those of Gods Family would walke cheerefully, it would make others thinke the better of his service. The most part of [Page 35]men have an ill opinion of reli­gion, and religious wayes, as upon other mistaken grounds, so principally upon this; they thinke that religion makes men sad, mournfull and melancho­ly, that it excludes them from mirth and joy, bereaves them of all solace and sweet delights; whereas if the people of God would apply themselves to walk cheerfully and joyfully, it would be a great meanes to remove this scandall, and to cleare their minds of that prejudice they have against the waies of God, as if they were waies of sorrow and sadnesse, whereas they are in­deed waies of pleasure and pro­sperity, of joy and gladnesse.

CAP. 9. Shewing the reasons of rejoycing that have reference to righteous men themselves.

THe righteous ought to re­ioyce in regard of themselves and of the state and condition in which they are; for 1. They have cause of ioy. 2. They have need of ioy. 3. Without this their lives would be uncomfor­table, yea in some degree mise­rable.

1 They have cause of ioy, for God of his goodnesse hath freed them from all matter of mour­ning and heavinesse. 2 Hath fur­nished them with all things which may make their hearts glad.

1 He hath freed them from all things that may make their hearts heavy and sad, from the [Page 37]guilt and punishment of all their sins, from danger of the wrath to come, from the power of all their spirituall enemies; and for outward evills, he hath changed the nature of them, ta­ken out of them all their poy­son, malignity, and power to hurt, and turned them from curses into fatherly chastise­ments, and wholsome medicines for curing such diseases as would destroy their Soules; so that now they are rather occasions of good, then meanes of hurt or evill to them. Hence David saith, It was good for him that he was afflicted, Psal. 119.71.

2 He hath furnished them with all things which may make their hearts glad; he hath begun to repaire his owne image in them, he hath put a new stock of grace into their hands, whereby they may trade for heaven; He hath given them the righteous­nesse [Page 38]of his owne Son, which may be as a rich garment to co­ver their poore naked Soules; he hath adopted them to be his owne Sons, and given them as­surance of an heavenly inheri­tance, even of a Kingdom which he hath prepared for them; and for outward things, he hath gi­ven his Word, that he will never faile nor forsake them. He doth not invite them as a Guest to a feast that must bring their pro­vision with them; but as he bids them reioyce, so he hath provi­ded them with sufficient matter of ioy.

2 These have need of ioy, and therefore they ought to take it. Give strong drinke to him that is ready to perish, and wine to him that is heavy of beart, Pro. 31.6. Christ was sent to comfort those that mourne, Esay 61.2. to these comfort belongs. Righteous men are mourners, such as are [Page 39]broken in heart, that mourne for their owne sins, and for the abominations of the times and places where they live, Ezek. 4.6 these are they who are made heavie with many temptations, 1 Pet. 1.7. whom Sathan seekes to make heavie with many un­comfortable and sad suggesti­ons, with many despairefull feares and doubts; whom the world seeks to make heavie with her unkinde usage, with her enmity and hatred, her scorne and reproach, and envious op­position: these are sensible not only of their owne sin and mise­ry, but also the miseries and ca­lamities of the Church and peo­ple of God, which they feelingly lay to heart, and are sadly affe­cted withall; these therefore have need of joy. Others are lit­tle troubled with things of this nature, but make themselves merry with the delights and [...] [Page 42] [...] [Page 43] [Page 40]pleasures of life, little laying to heart either their owne sins, or the Churches sufferings, there­fore they need not be bidden re­joyce, for they doe it too much already, unlesse their ioy had a better foundation.

3 Without this ioy the lives of righteous men would be more miserable and uncomfortable then any other; for, Many are the troubles of the righteous, Psa. 34.15. many are their sorrowes and sufferings; whosoever will live godly must suffer persecution, 2 Tim. 2.12. They are annoy­ed with the temptations of Sa­than, and with the hatred and malignity of the world more then others, they being more af­fected not only with their owne, but other mens sins and suffer­ings, then others are (as was touched before;) if they should not have something to sweeten their sorrowes, their lives would [Page 41]be very uncomfortable, yea very miserable; so that it is needfull for them to reioyce in the Lord, by often calling to minde the consideration of his favour and loving kindnesse, by considering that though they have many sins and corruptions cleaving to them, yet all these are fully par­doned, and he perfectly reconci­led unto them in the blood of his Son; that though the world hates them, yet he loves them, and hath chosen them out of the world; that though they meet with trouble on earth, yet they shall have rest and peace in heaven. Thus in the midst of their outward troubles, and their inward temptations and infirmities, the ioy of the Lord shall be their strength, Nehem. 8.10.

CAP. 10. Containing answers to some objecti­ons against this joy.

Obj. 1. AGainst this reioycing it may be obiected, that those must sow in teares who will reape in joy, Psal. 126.5. that those are pronounced blessed who mourne, Mat. 5.4. That godly sorrow is the ground of repentance unto salvation, 2 Cor. 7.10. now how can mourning and reioy­cing stand together?

Answ. Both these (though in themselves contrary) yet may very well consist in the course of a Christian; for as the weeke is made up of day and night, and the yeare of Summer and Win­ter, so is the life of a godly man made up of joy and sorrow. As in the sweetest Musicall harmo­ny there is a mixture of some discords and concords, so in the sweetest consolations of a [Page 43]Christians there is a mixture of some ingredients of sorrow. As righteous men have in them mat­ter both of joy and sorrow, so both these affections must have their place and worke. As by the eye of selfe-searching they must looke downe into themselves and see their owne shame and sinful­nesse, for humbling them, laying them low, and breaking their hearts with godly sorrow: so by the eye of faith they must look up to God, to his goodnesse and free grace, for lifting up their hearts with ioy and gladnesse.

Ob. But will not this sorrow for sin damp their ioy in God?

Ans. No: but if rightly ordered will rather stir up and quicken it; for as a little water cast on a great fire doth not quench but increase the flame, so it is in this case; as the earth when it is softned with seasonable showres in the Sum­mer time is most fertile and fruit­full [Page 44]in bringing forth sweet herbs and flowres; so when the heart is most kindly suppled and softned with godly sorrow, it is most fit to yeeld sweet fruits of joy and con­solation.

A Christian in the exercise of a broken heart, though he begins in sorrow, yet he ends in joy; though he comes to God mourning, yet he goes away rejoycing, as we see by David in Psal. 13. and many o­ther Psalmes. As the light of the morning Sun dispells the darknes of the night, so must our ioy in God swallow up our sorrow. Then our sorrow is a right sor­row when it prepares the heart for ioy, and makes us more fit to rejoyce in God. Joy in God is the top of all other duties, and all o­ther things are good so far as they make way for this. If we suffer our selves to be swallowed up with sorrow (though sorrow for sin) our sorrow is an inordinate [Page 45]sorrow, and not well pleasing to God. As that sight of sin and hu­mility flowing from it is good which quickens faith, and drives us to Christ, but not that which weakens faith, and so drives us from him; So that sorrow is good which sweetens the sence of Gods love in Christ, and makes us more ready to rejoyce in him, not that which darkens the light of his countenance, and damps our spi­rituall joy. Hence we are bidden to rejoyce evermore, to rejoyce in the Lord alway: but we are no­where bidden to mourne ever­more, to sorrow for sin alway; whereby it appeares that our spi­rituall joy must overcome our sor­row, & that it is so far forth good as it makes way for the other.

Ob. 3. But how is it possible for me to reioyce (may some troubled Christian say) who can see no­thing but matter of sorrow and sadnesse which way soever I look? [Page 46]If I look into my Family, there is matter of vexation and disquiet, there are unruly disordered Ser­vants, untoward Children (it may be an unkinde and unplea­sing Yoke-fellow) there is spoy­ling and wasting of that which can ill be spared; if into my E­state, there are losses and crosses; if into Church or Common­wealth, there is confusion and dis­order, all things running to ruine; if into my body, there are diseases and distempers; if into my Soule, there are sinnes and corruptions; there is an heape of loathsome lusts, of ignorance, unbelief, pride, hypocrisie, frowardnesse, impati­ence, earthly mindednesse, and a law of my members rebelling a­gainst the law of my minde, and leading me captive to the law of sin and death.

Ans. Yet notwithstanding all this; if thou wilt looke up unto God, thou shalt finde more matter [Page 47]of ioy in him then of sorrow in all these; for there is more good­nesse in him then there is evill in thyselfe or in all the world be­sides; yea then in the Devill, or in Hell it selfe; for the evill that is in all these is finite, but the good­nesse that is in him is infinite. If where sin abounds (there being a true sence of it) grace supera­bounds; much more where other e­vills abound, shall his goodnesse superabound.

Now according to the nature of the obiect such must our affe­ctions be; if there be more good­nesse in God (which is the mat­ter of our ioy) then there is evill in all other things, accordingly we must be more affected with that then with this: O therefore more reioyce in him, and the goodnesse that flowes from him, then be affected with sorrow and grief for all the evill (whether of sin or suffering) that is either [Page 48]within us or without us. If we can once come by faith feelingly to apprehend that goodnesse which is in God, and which in his pro­mise he freely holds forth unto us, then shall we be able to say as the Prophet doth; Although the Fig-tree shall not blossome, neither there shall be fruit in the Vines, the labour of the Olive shall faile, and the fields shall yeeld no meat, the flocke shall be cut off from the fold, and there shall be no herd in the stalls, yet I will rejoyce in the Lord, and will joy in the God of my salvation, Hab. 3.17, 18.

CAP. 11. Shewing the meanes whereby we may be enabled to rejoyce in God.

THere are divers things need­full to help our reioycing in God, the principall of which are these following.

1 Righteous men being the [Page 49]proper subiects of this ioy, and it belonging to them only and no other, if we desire to have a true taste of it, we must labour to be­come truly righteous. How we may be such, hath been in part shewed before, to which these things briefly may be further added.

1 We must labour to see and feele our owne sinfulnesse and un­righteousnesse, that we are in a lost condition, and like to perish for want of righteousnesse, and be so affected with this condition that we cannot finde rest nor quiet in our selves till we have gotten true righteousnesse. He who is the Lord our righteous­nesse came to seeke and save that which is lost, Luk. 19.12.

2 We must goe out of our selves to Jesus Christ (who is made of God unto us righteousnesse) and renouncing our selves and our own righteousnesse, rest and relye [Page 50]on him, and him alone for righ­teousnesse of life, and withall re­figne up, and yeeld up our selves to his rule and government, who if he saves us must rule us; for he hath threatned that he will de­stroy all those who who will not suffer him to raigne over them, Luke 19.27.

3 We must resolve and endea­vour to deny ungodlinesse and worldly lusts, and to live soberly, righ­teously, and godly, Tit. 2.11. for he that doth righteousnesse is righteous, Joh. 3.7. righteous­nesse, peace, and joy are joyned together as unseparable compa­nions, Rom. 14.17. there can be no true joy where there is not a care to live righteously, to keep a good conscience, and doe the things that are right and plea­sing unto God.

CAP. 12. Shewing a second meanes to helpe our rejoycing.

2 THat we may be able to re­joyce in God, we must throughly acquaint our selves with those precious promises whereby he holds forth himselfe, and the assurance of those good things unto us which are the mat­ter and fuell of our joy; all which are branches of the Covenant of Grace, and the summe of them included in that grand promise, I will be your God.

In which he assureth us that he will be the Author of all good unto us in all estates and condi­tions; that he will be our God for the blessings of this life, and of the life to come; that he will be our God both for temporall and spirituall blessings; for tem­porall [Page 52]blessings, thus he will be our God for protection and pro­visio; for protection, that he will be a shield to those that walke vprightly, Prov. 2.7. That he will be with them when they passe through the waters, that they shall not over­flow them, and through the very fire that it shall not burne them (through troubles as dangerous as these) Esay 43.2. for provision, that those who are his shall never want any thing that is good, Psal. 34.10. that he will never faile nor forsake Heb. 13.5. He hath promised, that he will be our God for spi­rituall blessings, that he will for­give our iniquities, and remember our sins no more, Jer. 31.34. That for his owne sake he will blot out our transgressions, Esay 43.25. that he will subdue our iniquities, and cast our sins in the depth of the sea, Mich. 7.19. He hath promised, that if we be ignorant, he will teach us his statutes, and put his Lawes in our [Page 53]inward parts, Jer. 31.33. If we be weake and impotent, he will cause us to walke in his statutes, and keep his commands, Ezek. 36.27. That he will put his feare into our hearts that we shall not depart from him, Jer. 32.40. He hath promised, that because we are sonnes, he will give us the spirit of his Son, Gal. 4.6 which shall not onely be a spirit of Sanctification to cleanse us from all our filthinesse, Ezek. 36.25. but also a spirit of supplication, to teach us to pray, Rom. 8.26. a spi­rit of direction to lead us in the right way, Rom. 8.14. a spirit of consolation, bearing witnesse to our spirits that we are his sonnes and children, Vers. 16. and that this spirit shall abide with us for ever, Joh. 14.16. He hath promised, that he will give unto us eternall life, and none shall take us out of his hands, Joh. 10.27. that he will give us an inheritance, not poore or base, but rich and glorious; [Page 54]Eph. 1.18. not fading away, but reserved in heaven, 1 Pet. 1.3. even a kingdome that cannot be shaken, Heb. 12.32. All these promises are breasts of consolation, breasts full of milk; those therefore that desire comfort and refreshing, should be often sucking sweetnes from them.

There is a neare agreement be­twixt our nourishment and our constitution, and the temper of our bodies is much assimilated to our usuall diet, and to the quali­ty of our most ordinary food. So is the temper of our spirits much according to that which they most feed upon. If dejected soules would feed lesse upon the thought of their sins, and more upon the thought of Gods free grace in Christ; if others would lesse feed upon the sweet of earthly plea­sures and outward contentments, and more upon the sweet promi­ses; if all of us would learne to [Page 55]live lesse by sence, and more by faith, our lives would be farre more joyfull and comfortable un­to us.

CAP. 13. Shewing a third meanes to helpe our rejoycing.

3 A Third meanes to help our rejoycing, is, to keepe our consciences pure and cleane from the staine and pollution of sin; a good Conscience is the Store­house as of peace, so of joy. This is our rejoycing, even the testimony of our conscience (saith the Apostle) 2 Cor. 1.12. A merry heart is a continuall feast (saith Salomon) Pro. 15.15. The Originall hath it, A good heart; the old Translation reads it, A good Conscience, and so the word will well beare; now that is a good Conscience that makes a man carefull to walke so [Page 56]in all things as he may please God, or to desire in all things to live honestly (as the Apostle speakes) We trust we have a good conscience, willing in all things to live honestly, Heb. 13.18. such a conscience as will not allow a man the practice of any thing which his heart condemnes, Rom. 14.22. as will not allow a man liberty for any knowne sin. The Conscience is a tender thing, like the sight of the eye; if any small moat gets into the eye, it troubles the sight: so any small sin wil­lingly retained or entertained, troubles the Conscience. The sence of selfe-guiltinesse arising from base complyance with any lust, much damps our joy; the more pure and cleane we keep our Consciences, the more clearly and readily we may read our evidence for Heaven (which is written in a pure Conscience) and this is the principall ground and foundation [Page 57]of spirituall ioy. Rejoyce not (saith Christ) that the Devils are subdued unto you, but rather rejoyce in this, that your names are written in hea­ven, Luke 10.20.

CAP. 14. Shewing a fourth meanes to help our joy.

4 ANother meanes to help our joy, is, to cherish and make much of the spirit of joy. This is called the oyle of gladnesse, Heb. 1. because as oyle makes a cheer­full countenance, so this makes a cheerfull heart. This is called the Comforter, because the pre­sence of it brings comfort to the Soule. Hence the fruits of the Spi­rit are said to be joy and peace. Gal. 5.22. Hence we are bidden not to quench the Spirit, 1 Thes. 5.19. not to grieve the Spirit, Eph. 4.30. The Spirit is the worker of our [Page 58]joy, therefore we must doe what we can to quicken and cherish it. Now the Spirit is fomented, che­rished, and cheered by such things as are most agreeable to the na­ture of it; as by the constant use of the Word, Prayer, and per­formance of other spirituall du­ties. Neither will a perfunctory performance of these things quicken and cherish the Spirit, but the use of them in a spirituall manner, and the performance of them with life, feeling, fervency, and strength of affection. On the other side, if we would not grieve the Spirit, we must carefully de­cline those things which are con­trary to the nature of it. We must not let looss our hearts to carnall ioyes and delights, nor make bold with sinfull liberties; for how can the Spirit make us glad, when we make that sad?

CAP. 15. Shewing a fifth meanes of rejoycing.

5 ANother meanes to help our reioycing, is the carefull keeping of our affections in right frame, in right tune and order. Looke as a Musicall Instrument (be the Instrument never so ex­cellent) will make no good har­mony, will afford no sweet Mu­fick if the strings be out of tune, if they jarre one with another; no more can there be any sweet harmony in the Soule when the affections are out of frame. As it is no pleasant walking abroad in the Ayre, or rowing upon the Water, when the Ayre is troub­led with stormes and tempests, and the Water tossed with winds and waves; so when a mans spi­rit is tossed with turbulent affecti­ons, [Page 60]it is not a fit seate or subiect of spirituall ioy.

A calme, quiet, and well com­posed spirit is a seat only sutable to so sweet an affection. This is given as a reason by some Inter­preters why Elisha called for a Musitian before he was to Pro­phesie, 2 King. 3.15. namely for setling and composing of his Spi­rit, which had beene violently stirred by the presence of the Ido­latrous King of Israel. As when a bone is broken or out of ioynt, a man cannot move himselfe with ease or pleasure about any acti­on; so when the Soule is put out of ioynt as it were by distemper­ed affections, we cannot apply our selves to the performance of the best actions and duties with any pleasure or delight.

Now those distempered affe­ctions which we ought carefully to decline as interrupters of our spirituall ioy are principally these:

[Page 61] 1 Distrustfull feares. 2 Distra­cting cares. 3 Inordinate desires. 4 Froward impatience and dis­content.

CAP. 16. Shewing how we ought to take heed of distrustfull feares.

AS watchfull cautelous feare is a principall preserver of our spirituall safety, and suppor­ter of our ioy (whence we are bid­den reioyce with trembling, Ps. 2.11.) so distrustfull feare is a di­sturber of our ioy. The Apostle saith of this feare, that it is pain­full, 1 Joh. 4.8. therefore it hinders ioy. Feare is an expectation of evill; though things bee well with us for the present, yet if we be over-much afraid of any evill that is likely to come, it troubles our ioy. If therefore we would be in a fit temper for reioycing, we must not give place to false feares; [Page 62]the principall preservatives against which are these following.

1 We must labour to be more affected with the greatest evill of all, namely the anger and displea­sure of God, and then we shall be lesse affected with lesser evills. As the light of the Sunne damps the fire, so the true feare of God dampes false feares. Feare not their fear (saith the Prophet, Esay 8.12) namely a distrustfull dejected feare. How should they be kept from this? he adds, Ver. 13. Sancti­fie the Lord of Hosts himselfe, let him be your fear, let him be your dread.

2 We must labour by faith to make the Lord our confidence & our assurance. Be not afraid for sud­den feare, for the Lord shall be thy con­fidence, or thy assurance (as the old Translation reads it,) Pro. 3.25 26. He hath given us his Word, that he will never leave nor forsake us, that he will be our helper; there­fore we must not feare, Heb. 13.5, [Page 63]6. He hath promised, that he will deliver us in six troubles, and in seven (that is, in many troubles) Job. 5.19. therefore we must not feare. Hence the Psalmist saith, When I walk through the vally of the shadow of death, I will not feare; for thy rod and thy staffe, (thy protecti­on and thy direction) they comfort me, Ps. 23.4. Hence the righteous man is said not to be afraid of e­vill tidings, namely because his heart is fixed trusting in the Lord, Psa. 112.7. hence it is said, that in quietnesse and confidence shall be our strength, Esay. 30.15.

3 We must often think of that time and place, of that state and condition, where all feares and cares, all sorrows and griefes shall be wholly swallowed up. Feare not little flock (saith Christ) for it is your fathers pleasure to give you the kingdom, Lu. 12.32. As if he should have said, Though you meet with many troubles and dangers, [Page 64]though I send you as sheep among wolves, though you shall be deli­vered up to councells, and judge­ment-seats, though you shall be hated of all men for my names sake, yet these are but lighter and lesser evills, therefore feare none of them, neither be troubled at them, for it is your fathers good pleasure to provide such a place, such a state & condition for you, wherein the thought of all these things shall be wholly swallowed up; even a Kingdom, where there shall be a full freedome from these and all other evills, and a full fruition of all things that may make for the height of happines. If a man be travelling to take possession of a Kingdome, he will not feare or be troubled, though he knowes he shall meet with some foule weather, or foule waies in his passage thither.

CAP. 17. Shewing how to take heed of di­stracting cares.

AS distrustful feares, so distra­cting cares are hinderers of our joy; cares are burthens, & all burthens are painefull, and the more paine and grief, the lesse joy: therefore these are to be diligent­ly avoyded. Hence our Saviour re­bukes Martha for being carefull and troubled about many things, Luk. 10.41. and he bids us take no thought what we shall eat or drink, or put on, Luk. 12.22. and the Apo­stle bids us be carefull in nothing, Phil. 4.5. A provident prudent care God allowes, yea requires as a meanes to prevent distracting cares. The sluggard is bidden learne of the Ant, who provides her meat in summer, and gathers her food in harvest, Pro. 6.8. We must provide in summer such things as will be of necessary use in winter. [Page 66]It were folly in men to have their fuell to buy when it freezeth; but then care is hurtfull,

1 When it is too intent and earnest, & so distracts and drawes away our minds from taking care about the one thing needfull; when it overthrowes, or lessens & hinders our care about better things: when our care about things below far exceeds our care about things above; when it di­vides our hearts from those things to which they should be most nearely joyned. A dividing care is that which Christ forbids, (as the word signifies which he useth in the fore-named place.)

2 When it makes us solicitous not only about the use of meanes, (which is our work) but about the issue & event of things (which is Gods work.) The Husbandman is to take care about tilling his Land, and sowing good seed in due season; but whether he shall [Page 67]have a scant or large increase, a poore or plentifull harvest, he is not to be solicitous but leave that to God. Parents are to take care, and to use the best meanes that may be for the good education of their Children, but how they shall prove, or be provided for when they are dead and gone, they are not to trouble themselves, but leave that to God. The best way to help our selves against this di­stracting care is:

1 To cast all our care upon God, Cast all your care upon him, for he careth for you, 1 Pet. 5.7. Cast thy burthen upon the Lord and he shall sustaine thee, Psa. 55.22. Our bur­then is principally that solicitous care that we use to take about the successe and events of things; this the Lord is pleased to take to himselfe, therefore we must not take it from him; then we cast our care and burthen upon the Lord, when having used all fit­ting [Page 68]meanes for the effecting of any thing, we commit our selves to his care and providence, and there quietly rest. Our Saviour Christ tells us, that our heavenly fa­ther knowes that we have need of these things, Mat. 6.32. If our father in heaven knowes what we have need of better then our selves, if he have promised to take care for us, with a care farre more effectuall then our owne, then we have rea­son to moderate our cares. If his care extends it selfe to the Fowles of the aire, and the Lilies of the field, much more will he take care for those whom he hath appoin­ted to be heires of his kingdom.

2 We should seriously consider of the impotency and ineffectual­nesse of our owne cares. A man cannot by all his caring adde one Cubit to his stature (as Christ speakes) Mat. 6.25. no nor one day to his life, or so much as one haire to his head. If a man were to [Page 69]ride a journey the next day, and should take a great deale of care over night whether the day would be faire or foule, he could not by all his caring keep away a storme, or procure himselfe faire weather in his journey: so it is in all the e­vents and occurrences of our lives which depend upon providence, we cannot change or alter the least thing, but notwithstanding all our thoughts, cares, or coun­sells, the counsell of the Lord must stand.

3 We must by prayer and sup­plication commit our selves and our affaires unto God. Be carefull in nothing, but in all things by prayer and supplication, with thanksgiving, let your requests be made knowne unto God, Phil. 4.6. Commit thy way to him, and he shall bring it to passe, Psal. 37.5. we commit our way to him by faith & prayer, and when we have done this we may rest with quietnesse, in a comfortable [Page 70]expectation of that good which he will doe for us.

CAP. 18. Shewing how we ought to take heed of inordinate desires.

OUr desires are inordinate, ei­ther when they are carried after such things as are not in themselves desirable, or when they are more strong and vehe­ment, then is agreeable to the na­ture of the things which we desire; desire ariseth from sence of want; strong desires argue much want, and want is a misery, therefore the sence of much want must needs hinder joy. Besides, the more strong our desires are, the greater is our trouble when those desires are crost: as he that runs a great pace, if he meets with a bar in his way, or if he stumble and falls is more shaken with his fall, then if he went on faire and safely. Now in all outward things (which are [Page 71]of a contingent nature) we are sure to meet with some rubbs and crosses; if therefore we doe over vehemently desire them, when we are crost in our pursuit of them, or in our hopes and expectations a­bout them, we are more shaken with disquiet, discontent, and o­ther distempered affections, then if our desires had beene more re­misse and moderate, and by these troubled affections our joy is hindered. The meanes to mode­rate our desires about these out­ward things, are:

1 To consider how little, and how uncertaine good is to be found in them; yea that some­times they may prove hurtfull to us. I have seene riches kept to the ow­ners of them for hurt (saith Solomon) Eccl. 5.13. Hence we are bidden to use the world as though we used it not, 1 Cor. 7.31. that is, with a re­misse moderate affection; because these earthly things can doe us [Page 72]but a little good; they can satisfie the necessities of nature, and sup­ply our bodies with some things which they want, but they cannot satisfie the desires of our soules, nor give any quiet and content to our spirits; yea they oft-times be­come thornes that peirce our hearts with many sorrowes, and snares that entangle us in many disquietings and discontents; the bitternesse wherewith they are mixed is almost as much, yea sometimes more then the sweet which they yeeld. Besides, the fashion of this world passeth away; they soone passe from us, and then many times we are as much trou­bled in parting with them as we were pleased in enjoying them. However we are sure that ere long we must passe from them, and so part with them that they shall stand us in no more stead, but be to us (in regard of any helpe or comfort) as if they had never bin: [Page 73]we have no reason therefore to be over-affected with them, but that our desires of them should be of a lesser degree, should be proportio­nated according to the measure of that good which is to be found in them.

2 To consider that the strength and most earnest stirring of our desires is due to God alone; de­sire is the effect or companion of Love; now we are bidden to love the Lord our God, not onely with all our inward faculties (as heart, soule, minde) but with the strength of all these, Mar. 12.30. the strength, vigor, and activity of our spi­rits is the best thing we have, and therefore must be reserved for him to whom the best and chiefest is due; the expence of this must not be laid out any other way, a­bout any weak worthlesse things. When our desires are inordinatly carried after earthly things, then our hearts may be said to goe a [Page 74]whoring from God. Hence those are called adulterers, and adulte­resses, Jam. 4.4. that let their hearts run more earnestly after the world then after God; how then doe we keep our soules as pure virgins, fit to be espoused unto Christ, 2 Cor. 11.2. when we suffer them to be cor­rupted with such adulterous af­fections? A streame when it is di­vided, the more strongly it runs one way, the more weakly it runs another; so it is in our desires, the more strongly they run out to the world, the more weakly they move after God. Hence we are bidden not to love the world, nor the things of the world, for then the love of the father cannot dwell in us, (Joh. 2.15.)

3 The more vehement our de­sires are if we misse of our mark, the more miserable they make us; for as a desire accomplished is sweet­nesse to the soule, Pro. 13.19 so unsa­tisfied and unaccomplished it is [Page 75]bitternes. Now in outward things for the most part we misse, if not of the things themselves; yet of the good we expected from them. As in spirituall good things the enioyment exceeds our hopes, so in earthly, the fruition is seldome answerable to our expectation.

CAP. 19. Shewing how we ought to heed fro­ward impatience and discontent.

ALL inordinate passions are purturbations of our inward peace and joy. Now there is no passion more frequently and sud­denly stirred then that of anger and impatience; for when ever our wills are crost (especially by such from whom we expected the contrary) anger and impatience are ready straight way to be stir­ring, and these passions are alway accompanied with discontent; for as contentment ariseth from the good agreement of our affections [Page 76]with their objects, so when there is a jarring and discord betwixt, these (as it is in our impatient passions) thence ariseth discon­tent; we must therefore be carefull to keep these passions in right or­der; for the more they are stirred the more is our joy hindered. Now for keeping these in right order, these considerations will be principally helpfull.

1. To consider, that nothing comes to passe by chance, but what ever befalls us (even the smallest & most contingent events) are orde­red by the wise disposing hand of God, who is most just in all his waies, and holy in all his works. There is no evill of suffering which happens to us, either in our bodies, states; or families, but the Lord hath done it, Amos 3.5. and what he doth is well done; yea what man doth ill, God doth wel. He that is most perfect in his na­ture and effence, is most perfect [Page 77]also in all his actions. This made Job quiet and patient, yea ready to blesse God when his Cattell were violently taken from him by robbers and spoylers, namely the consideration that God had done all, The Lord gave (saith he) and the Lord hath taken away, Job 1.21. this made David quietly endure Shimei's cursing, The Lord hath said to him curse David, 2 Sam. 16.10. shall I not drink of the cup which the father hath given me? (saith Christ) Joh. 18.11. yet this was the most bitter cup that ever was. We are bidden to acknowledge God in all our waies, Pro. 3.5. If we acknow­ledge him a right, as we will be thankfull in all the good we re­ceive, so we will be patient and quiet in the evill that befalls us.

2 To consider that there is no evill which befalls us but we have abundantly deserved it; yea that there is nothing which comes so had, but we have deserved worse. [Page 78]We that crosse, and grieve, & pro­voke God every day, deserve that he should crosse, and grieve, and vexe us in like manner. If there­fore now and them he suffers our wills to be crost, we have little reason to be discontent. The mo­tion of our wills is so crooked & perverse, and oft-times so con­trary to his Will, that it is need­full for us it should be crost; why then should we be froward and impatient when it is so? We would think it a very ill carriage in our Children and Servants, if they should be froward and peevish having received a gentle correcti­on when they deserved a sharpe one. We that are kept from the condemnation of the wicked, and from those great blowes which will come hereafter, may whith patience bear those gentle strokes we meet with here.

3 To consider that many of Gods deare Saints (who have de­served [Page 79]farre better at his hands then ever we have done) yet have suffered much worse. Some lye languishing upon their sick Beds many daies and nights, yea weeks or months together; some are pincht with want and penury, be­ing destitute of meanes of necessa­ry provision for their lives; others vexed and disquieted by the vio­lent and injurious dealing of per­verse and wicked men: some that are wounded in spirit, from whom God hides away his face and fa­vour, frowning upon them in an­ger and displeasure, and writing bitter things against them. Be­sides, such as endure bonds and imprisonment, persecution and banishment; whose condition, (though in the end it shall be most happy) yet for the present is sharp and grievous. If we would consider how many comforts we enjoy, which thousands want, we could not but be convinced, that [Page 80]we have reason to be contented with our condition.

4 To consider how much good we daily receive at the hands of God. Shall we receive good at the bands of God (saith Job) and not re­ceive evill? Job 2.10. especially if we consider how little good, and how much evill there is to be found in us; we being (at the best) but unprofitable servants. If we would take a right view of Gods dealing with us, we might quickly see that in our whole course he hath caused our com­forts farre to exceed our crosses, though our sins have farre excee­ded our best services. When we sin grievously he punisheth us gently and lightly; when: we provoke him continually, he doth but now and then remember us with his correcting rods, and that in a fa­vourable manner; good reason have we therefore to beare these with patience.

[Page 81] 5 To consider that so long as impatience prevailes in us, we are not for that time owners and or­derers of our selves, we are not masters of our owne mindes, we have not the command and dis­pose of our selves, but are by pas­sion put as it were out of the pos­session of our selves, not being a­ble to order our owne speeches and actions as at other times. Our Saviour bids his Disciples, In pa­tience to possesse their soules, Luk. 21.19. thereby implying, that with­out patience we have not the full possession of our selves, neither can we doe with our selves as we should or would doe. To this pur­pose the wise man saith, that he who is slow to anger is better then the mighty, and be that ruleth his owne spirit better then he that winneth a City, Prov. 16.32. It is a more excellent thing to have the com­mand of a mans selfe alone, then of many others; and he that can [Page 82]order himselfe and his owne actions aright, what ever others doe shall be sure to be happy in the end.

6 If we desire to be more pati­ent and contented, labour we to be more humble, more sensible of our owne unworthinesse of any thing, that we are lesse then the least of all Gods mercies, and worthy of all his curses. High and great thoughts of our selves makes us to expect great matters; and when our expectations are not answered, then we are impati­ent, then we are disquieted and discontented; whereas if wee would consider what we are, namely a very masse of corrupti­on, and a lump of filthinesse, such as provoke wrath every moment, this would make us thinke it a mercy that we enjoy any thing that is good; or at any time are freed from evills and troubles, and to say with Gods people, It [Page 83]is of the Lords mercy that we are not consumed, Lam. 3.22.

Lastly, since our affections are too nimble and quick, and our passions too powerfull for us, let us often be seeking helpe from a­bove, let us breath forth the de­sires of our soules unto God in this or the like manner.

Lord, my heart is not in mine owne hand, I am not able to or­der it aright, but thou canst dis­pose of it as it pleaseth thee. O thou that rulest the raging of the Sea, and stillest the tumults of the people, doe thou still and quiet my tumultuous thoughts and affections; thou who art the God of the spirits of all flesh, doe thou frame my spirit, doe thou fashion and mould my minde ac­cording to thy will; doe thou worke a good agreement betwixt my affections and my condition, doe thou make me to see that no­thing befalls me, but thou hast a [Page 84]principall hand in disposing of it; make me to see that nothing be­falls so ill but I have deserved it should be a hundred times worse; make me to see that worse things doe befall those who are much better then my selfe: Make me to see that the good which I dai­ly receive from thee, farre ex­ceeds all the good that ever I have done, or the evill that I have suffered; make me often to thinke of that time and place, where all my sorrowes, sufferings, and grievances shall be swallow­ed up with infinite joyes and consolations; meane while ena­ble me to possesse my soule with patience.

CAP. 20. Containing an Exhortation to all Gods people to rejoyce.

SInce the goodnesse and boun­ty of our most gracious God, which he freely holds forth to all his righteous servants, is so large and free, that amongst other things he allowes them joy and rejoycing; since that he would have them take their share in these things, often calling upon them to rejoyce in him, since he affords them plentifull matter of joy, by freeing them from all things that may make them sor­rowfull and sad, and furnishing them with such things as may make their hearts glad; let all those who follow after righte­ousnesse, and set their hearts to seeke the Lord, apply themselves to this duty of rejoycing.

Shall our God allow us so ex­cellent a privilenge as this, so sweet a fruit of his love and fa­vour, and shall we not take it? shall we slight, and set light by so large an effect of his bounty? shall we willingly neglect so ne­cessary a duty, which he so often calls for, which makes so much for his honour (being the prin­cipall thing whereby we acknow­ledge his goodnesse) and which fits us for the performance of o­ther duties? How doe we in con­science of obedience to his com­mand performe other duties, if we willingly neglect this, fince his command is as cleare and strong for this as for any other? Shall he give us assurance of the free pardon of all our sins, and that we are amongst the number of those to whom he will impute no unrighteousnesse, and shall we not rejoyce? Shall he assure us that (being in Christ) there is [Page 87]no condemnation belongs to us, nothing shall be laid to our charge, and shall we not rejoyce? Shall he hold forth all his good­nesse to us in so many gracious promises, and shall these stand us in no stead? Shall we let them (as it were) lye idle by us, and make no use of them? Shall he give his Christ for us and to us, and together with him all things also, and shall we not rejoyce? Shall he vouchsafe us the conti­nued presence and guidance of his blessed Spirit, and promise the abode of it with us for ever, and shall we not rejoyce? Shall he give us assurance for outward things, for blessings of protecti­on and provision, that he will not faile nor forsake us, that we shall never want any thing that is good, and shall we not rejoyce? Shall he give us assurance that all things (even the worst things) shall worke together for our [Page 88]good, and shall we not rejoyce? Shall wicked men rejoyce in wayes and workes of iniquity, and shall not we rejoyce in the waies of righteousnesse? Shall they goe singing and triumphing to Hell, and we goe mourning and hanging downe the head to Heaven? Shall they rejoyce in the service of the Devill, and we be heavie and sad in the service of God? Shall wee discredit the service of so good a Master by our dumpish and discontented carriage in it, and so make men of the world thinke that they serve a better master then we? Shall we have assurance that our names are written in Heaven, that there is a heavenly inheri­tance provided for us, such a place, such a state and conditi­on, wherein all teares shall be wiped from our eyes; where there shall be no more sorrow, mourning, or lamenting, but [Page 89]perpetuall singing and rejoycing; yea, where there shall be fulnesse of joy, and pleasures at Gods right hand for evermore; & shall we not reioyce? what though the thought of our daily sinnes and transgressions minister unto us matter of mourning, and breake our hearts with griefe and sorrow, shall this mourning drowne our rejoycing, when blessednesse is pronounced to those that thus mourne? what though we feele much evill in our hearts within us, and see much evill in the wicked world without us, shall not that infi­nite goodnesse that is in God (which farre exceeds all the evill that is in our selves or in the evill world) more affect us with ioy and gladnesse, then this doth with heavinesse and sadnesse? O therefore let none of Gods righ­teous servants any longer suffer their hearts to finke downe with [Page 90]sorrow, and sence of sufferings, but let them lift up their hands and heads that hang downe, let their feeble knees gather strength, and let them labour to goe on their way to Heaven with joy and reioycing, alway thinking they heare the sentence of the Apossle sounding loud in their eares, and saying, Rejoyce in the Lord evermore, I say againe rejoyce.