THE JOY OF THE JUST; WITH The Signs of Such.  
A DISCOURSE TENDING TO THE COMFORT OF THE DEJECTED and Afflicted; AND To the Trial of Sincerity.  
BEING THE ENLARGEMENT of a Sermon preached at Blackfriar's LONDON; on Psal. 95. 11.  
By THOMAS GATAKER B. of D. and Pastor of ROTHERHITH.  
LONDON, Printed by JOHN HAVILAND for FVLKE CLIFTON dwelling on New Fish-street Hill at the sign of the LAMB. 1623.   

TO THE RIGHT Honourable Sir Horatio Vere, Late Lord General of his Majesty's Forces in the Palatinate: And TO THE RIGHT WORTHY and Religious Lady his Wife: True joy in Christ, and full joy with Christ.  
RIGHT HONOURABLE, and 
a Nobilis genere, nobilior sanctitate. Aug. epist. 179.  truly Noble, (for that is the best 
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 been. l. 3. c. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Dictye. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epicharm. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Democr. Stob. c. 84. animalia muta Quis gene●●●● putet nisi fortia? Nobilitae summa est atque unica Virtus. juven: sat. 8.  Nobility that Christian Grace giveth:) give me leave the meanest of many that wish well to your Lordship, and rejoice in your welfare, with this sorry Present (though coming somewhat late) to welcome your return home from your late employment abroad: And therein to join Her with you, whom 
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, etc.  a spiritual knot, as well as a civil band, hath made one with you in Christ. This the rather, because I assure myself, that you are both of you, of the Persons therein deciphered, and have joint share therefore in the Benefit therein propounded and promised. For the Work itself; I doubt not, but many things will be found in it, that to a mere Natural Man will seem to be 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cle●●thes apud Arrian▪ dissert, l. 4. c. 1.  strange Paradoxes; which yet every good Christian, having duly weighed, will easily acknowledge with me, to be agreeable to Truth. So it is indeed, that 
e Opera Dei sunt in mediis contrariis. Luther. apud Paulum ab Eilzen in Genes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. in Cypr.  God's works (as that blessed 
f Verè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quod de ●apt. Dominus joan. 5. 35.  Light of God, Martin Luther, was wont to say) are effected usually by Contraries. And a Christian Man's Life here (as 
g 〈…〉 Senec. epist. 107. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 Steb. c. 95.  the Heathen Man said of every Man's) is a mere Mixture of 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Casarius apud Greenshield, Naz. ep. 59  Contrarieties. 
i Psa. 34. 19 & 73. 14. Luk. 9 23. & 21. 12, 16, 17. Act. 14. ●2. 1 Cor. 15. 19  None encumbered with more Crosses; but 
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 countervail only, but even throughly weigh down 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 own, either want of wisdom, or weakness) might not well live the comfortablest life of any Man in the world, whatsoever estate or condition of life God hath pleased to assign and confine him unto. Nor have any therefore cause to waive the profession of Christianity in regard of such Crosses, as a disconsolate and uncomfortable estate. Of Children we use to say, that they are 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de prolis 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Incertus Author. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Demberit. apud Stob. c. 74. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eu●ntus apud Plut. de am prol.  Certain Cares, uncertain Comforts; and yet we see 
m Gen. 15. 2. & 30. 1. john 16. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Menand. apud Stob. c. 73.  how desirous naturally Men and Women are to have Issue: and that, 
n 1 Sam. 1. 6, 7, 8, 〈…〉 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem ibid.  even those also that for outward things might well live comfortably without. How much more have all cause to desire Christian Grace, when the Comforts that attend it, are so sure and certain, if men be not their own Enemies; yea when no sound Comfort (as is here showed) can be attained without it? Unworthy is he of Issue, that 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Oenomao.  esteemeth not the Care he taketh for his Children, especially 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Meleagr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand.  being toward, dutiful, and inclinable to good things. 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Dan●e.- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem Androm, inde restituendus apud Stob. cap. 74.  abundantly over-counteruailed in the Comfort he hath or may have of them. Nor is he worthy of Christ, that accounteth not the Crosses that Christianity and the Profession of it may procure, (for of other Crosses that worldly men are alike subject to with such, what need I say aught? and yet let these go also in the same reckoning with those;) all abundantly● 
r Rom. 5. 2, 3. & 8. 18.  over-counteruailed with those spiritual Comforts, that the assurance of God's favour towards him in Christ jesus may afford him, if the Eye of his Soul be throughly opened duly to apprehend it. This mine endeavour is to show in this weak Discourse; (the weaker, 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Languente mens & languet unâ corpore.  because amids much weakness during my late restraint by sickness, out of broken notes, either reserved by myself, or taken by others from my mouth, as they are wont to be, at the time of the delivery of it, with addition of such things as came then further to mind, and seemed not altogether impertinent, it was by piecemeal put together:) and to incite all good Christians (notwithstanding such occurrents) to strive and strain themselves 
t Psal. 13. 4, 5. & 42. 5, 11.  by their cheerful carriage in such cases, to seal, up 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 pains in, supposing that other weak ones like myself, (for of such am I bold to judge, as 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. in julian. 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 myself;) being ordinarily too too backward herein, might have need of some quickening and stirring up thereunto. To which purpose if it shall be available unto any the meanest, I shall have cause to bless God for his blessing thereupon. If to yourselves among others, Persons for Place and Piety so eminent, (for even 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. in Basil.  the worthiest also have their wants; nor do the best joy so much as they either ought or might in this their blessed estate; and 
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 help on the worthiest:) much more. Let it howsoever testify my deserved respect to you both, and my thankful acknowledgement of your Lordship's kindness showed me, in my friend and myself, at home and abroad. So with unfeigned thanks to God's goodness for your Lordship's Safe return to us, reserved, I hope, in mercy for further Service to God and his Church; and hearty Prayer for the continuance of health and welfare, such especially as 
z 3 john 2.  Saint john wisheth his beloved Gaius, to you both; I take leave and rest ready  
To be commanded by you in the Lord, THOMAS GATAKER.   

THE JOY OF THE JUST: WITH THE SIGNS OF SUCH.  PSALM 97. 11. Light is sown for the Righteous; and joy for the Upright in Heart. 
AN 
a Musica in 〈◊〉, importuna narratio.  unseasonable discourse, saith 
b Eccles. 22. 6.  Siracks' Son, is as Music in Mourning. And to some, peradventure, it will seem somewhat unseasonable to entreat of 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sophocl.  joy in times of Grief; in such a time especially, when so much cause of sorrow, that it may well seem a sin not to be in some sort 
* Amos 6. 6.  sick of it. And yet it will not (I hope) prove so unseasonable, if all be well weighed, to entreat even in such a time of such joy, as God's Spirit here speaketh of. For 
d Matth. 9 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Greg. Naz. ep. 66.  when is Physic more seasonable than in time of sickness? Or when had God's Children more need of 
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 up, 
Psalm.  than when they are pressed down with the heaviest crosses and calamities? 
Scope.   
The very main Scope and drift of the Psalmist, 
Matter.  who ever he was, in this Psalm.  
The Psalm is 
* Partim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, partim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  partly Prophetical, 
Parts 2. Doctrine.  and partly consolatory. 
Use. Part 1. Doctrine.   
And may well be divided into Doctrine, and Use.  
The Doctrine delivered in the 
f Vers. 1-9.  former Part of the Psalm, is concerning the powerful and potent Kingdom of Christ: the Glory, Greatness, Might, Majesty, and ample extent whereof, is in most majestical manner, and with a style no less stately described from the first Verse to the tenth.  
The Use of the Doctrine is twofold in the rest of the Psalm; 
Parts 2. Uses 2.  

Partly for Encouragement,  
And partly for Comfort.    
First for Encouragement, 
Use 1.  
g Vers. 10.  to incite the godly to cleave close unto God, and to depend wholly upon him, with assured expectation of safety and deliverance from him, as being so great, so mighty, so potent a Prince.  
Secondly, 
Use 2.  for Comfort, 
h Vers. 12.  to cheer up their hearts that so do, amids those manifold crosses and calamities that they may chance to be exercised here withal for a while. 
Text.   

l Vers. 11.  Between both which is this pithy and golden Sentence inserted, 
Connexion.  inferred as a Corollary upon the former, prefixed as an Introduction unto the latter; and so shaking hands, as it were, jointly with either: Light is sown for the Righteous; and joy for the upright in heart. 
Division.   
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 joy: for they are both in substance the same: the one put for the other, as 
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 claim to it, and justly hope for and expect it; 
l 1 Cor. 15. 19  those that seem to share least in it, the Just, or the Righteous; that is, as in the latter part of the Verse it is expounded, all such as are sincere and upright in heart.  
3. 
Branch 3.  The Manner or Measure, how far forth such either do or may partake in it for the present: It is sown for them: it is as yet but seedtime with them: some beginnings of it they have already, and the rest they shall have; but their Harvest is behind yet, the main Crop is yet to come. 
Consider. 3.   
We will first join the first and the second together. 
Consider. 1.  For to speak much of the first apart would be to small purpose.  
Then consider somewhat of the third by itself: 
Consider. 2.   
And so pass on to, 
Consider. 3.  and conclude with the Illustration of the second, ending there our Discourse, where the Text itself endeth.  
The main Point then that in the first place offereth it sel●e to us, 
Consider. 1.  is this; 
Point 1.  that  

* Gaudium bonorum est. Aug. de Civit. Dei. l. 14. c. 8.  Light or joy is the Just Man's Lot; 
Branches 2.  And 
“ Nisi justus non gaudet. Senec. epist. 59  The Just Man's Lot alone.  
joy belongeth to the Righteous, and to the Righteous only: None but the Godly have good or just cause to rejoice. 
Branch 1.   
The Righteous have right to it. 
Observation 1.   
For, 
Reason 1.  for them it is prepared. There is 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. de bapt.  Light and joy sown for them.  
To them it is promised: 
Reason 2.  
m Psal. 68 4.  The righteous shall be glad and rejoice before God; yea they shall exceedingly rejoice: And, 
n Psal. 64. 10.  The Righteous shall be glad in the Lord, and trust in him: and all that be upright in heart shall rejoice.  
To them it shall be performed: 
Reason 3.  
o Psal. 126. 5.  They that sow now in tears, shall reap in Ioy. 
p Esai. 35. 10.  The redeemed of the Lord shall return unto Zion: and everlasting joy shall be upon their heads. Yea when the wicked shall mourn and howl, they shall sing merrily. 
q Esai. 65. 13, 14.  My servants shall rejoice, when you shall be abashed: my servants shall sing for joy of heart, when you shall cry out for anguish of heart, and shall howl again for vexation of spirit.  
To them it is in part made good for the present. 
Reason 4.  
r Prov. 29. 6.  There is a snare, or a cord, saith Solomon, in the sin of the wicked to strangle their joy with: but the righteous sing and are merry. And, 
s Psal. 30. 11. & 32. 7.  Thou hast turned my mourning into dancing, saith David, thou hast loosed my sackcloth, and girt me with gladness.  
Unto it they are exhorted. 
Reason 5.  Rejoice in the Lord, saith the Psalmist, ye righteous, as 
t Psal. 33. 1.  elsewhere, so 
* Vers. 12.  in the very next words to my Text. And, 
u Psal. 32. 11.  Be glad in the Lord, and rejoice, ye righteous: and shout for joy, all ye that are upright of heart. And, 
x Philip. 3. 1.  Finally, saith the Apostle, brethren, rejoice in the Lord: And, 
y 1 Thess. 5. 17.  Rejoice evermore: And again, 
z Phil. 4. 4.  Rejoice in the Lord always: and yet again, I say, Rejoice. Nor would the Holy Ghost thus incite to it, if there were not good ground for it. 
Grounds 2.   
Now the Godly have a twofold cause to rejoice: 
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 have; and in regard of what they hope for:  
In regard of the present grace and favour of God:  
And in regard of their hope of future glory with God:  
They are in present possession of the one; they live in expectation of the other. 
Ground 1.   
First, 
Branches 2.  for the present: they are 
b Rom. 5. 9  freed from God's wrath: they are 
c Rom. 5. 10.  reconciled unto God; they are 
d Rom. 5. 1.  at one again with him; yea they are 
e Ephes. 1. 6.  in special grace and favour with him.  
First, they are freed from God's wrath. 
Branch 1.  Which the more heavy and dreadful it is, the greater joy it must needs be for a man to befreed from it, that was before obnoxious, as we are all naturally, unto it. 
f Prov. 20. 2. & 19 12.  The wrath of a King, saith Solomon, is as the roaring of a Lion: (
g Amos 3. 8.  who when he roareth, who trembleth not?) and 
h Prov. 16. 14.  as the messengers of death. And what is the wrath then of 
i 1 Tim. 6. 15. Apoc. 19 16.  the King of Kings, the sovereign Lord, not of men's bodies only, but of their souls too, able as 
k Genes. 2. 7.  he made both, so 
l jam. 4. 12. Matth. 10. 28.  to destroy both in hell fire, 
m Esai. 66. 24.  where the worm never dieth, and the fire never decayeth, and 
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 never at an end? Now what greater joy can there be to a poor Prisoner, a condemned person, that lieth in hourly expectation of being drawn forth to execution, That through daily fear of death, 
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 Morte mori potius quam vitam ducere mortis. Morsq, minus poenae quam mora (quam metus) mortis habet. Maximin. eleg. 1. Quid enim hujus vivere est, nisi diu mori? Sen. epist. 101.  leadeth by means thereof an anxious life, little better, if not 
q Insidias semel subire satius est quam cavere semper. jul. Caesar. Sueton. c. 86. Incidi semel est satius quam semper premi. Nem● tam timidus est, ut malit semper pendere quam semel cadere. Sen. epist. 22. Graevius est aliquem spem raortis expectare, quam tormentorum crudelia sustinere. Cassiod. epist. var. 7. 6.  more bitter, than death; What greater joy, I say, can there be to such an one, than to have tidings brought him that his Pardon is procured? We read in our own Chronicles, of 
r Viscount Lisle in Hen. 8. Francisc. Landav●in Annal. l. 1. & Holinsh. in Hen. 8. an. 34.  some who have been so surcharged and transported with joy thereupon, that they have even surfeited of it, (as persons that have been long famished, feeding over greedily upon good victuals, when they come at first again to them) and have died with it: Their joy hath been more than they were able 
s Quomodo de Tantalo Pindar. Olymp. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to digest. And what greater joy than can there be to a poor distressed soul, especially having lain some space of time under the heavy apprehension of God's wrath, and so having had some kind 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 have 
t Ephes. 1. 17.  the pardon of his sins sealed unto him by God, to have 
u 2 Cor. 5. 19, 20. Luk. 24. 47. Act. 13. 38.  tidings hereof brought him by the Ministry of God's word, and some 
“ 1 Cor. 2. 12.  assurance of it given him by the testimony of God's Spirit? To which purpose David having upon his experience both of the one estate and the other, pronounced them to be in a most happy and 
x Psal. 32. 1.  blessed estate, that have their iniquities forgiven, and are eased of their sins; concludeth his discourse with an incitement of all such to 
y Psal. 32. 11.  joy and to great joy; as none having better or greater cause than such 
z Act. 2. 38, 41, 46. & 16. 31, 34.  to rejoice. 
Branch 2.   
It is matter of much joy then for a man to be freed from God's wrath. But the Godly are not so only. They are not freed from God's wrath alone, but they are received into special grace and favour with God. And if 
a Prov. 19 12.  the favour of a King, 
b Psal. 146 3, 4. Esai. 2. 22.  a mortal man, whose breath is in his nostrils, be (it is Solomon's comparison) as the dew upon the grass, or the green herbs, that refresheth, and cheereth, and maketh all to thrive: What a benefit is it then to be in favour with 
c Psal. 30. 5.  God, in whose favour there is life? yea 
d Psal. 63. 3.  whose favour is better than life? Since the Godly therefore are 
e Psal. 5. 12. & 32. 10. & 103. 4.  girt about, as the Psalmist speaketh, with God's favour, they may well be 
f Psal. 30. 11.  girt about with joy. And the assurance of it alone being better than life, may well serve sufficiently to cheer up their hearts even amids those afflictions that are 
g Eccles. 7. 26.  more bitter than death.  
Secondly, the righteous have just cause to rejoice, as in regard of what they have, so in regard of what they hope for and expect. 
* Rom. 12. 12.  Rejoicing in hope, saith the Apostle: a second Ground of their joy.. For they live in hope and expectation of 
h jam. 1. 12.  a Crown, of 
i Luk. 12. 32.  a Kingdom; 
k 1 Cor. 9 25.  of an incorruptible Crown, 
Ground 2.  of 
l 1 Pet. 1. 4. Apoc. 1. 21. Luk. 1. 33.  an everlasting Kingdom: of a most happy, a most blissful, a most blessed estate. 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antiph. de cboret. Spes duleissima oblectamenta. Sen. ep. 23.  Hope, we say, is the very Heart of the Soul, and the very Life of a Man's Life. It is that that putteth Spirit into our Spirits, and maketh our Life to be Life. 
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 hopeless Life, is an heartless Life: And he is a most forlorn man that hath no Hopes. 
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 men's Souls, and not to stay them only from fainting, but to cheer up their hearts, and to fill them with joy, amids many sore crosses and occasions of much grief. And if worldly hopes can do so much, being so vain, so 
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.  uncertain: How much more may a Christian man's hopes; (for there is 
q Rom. 8. 24. Heb. 11. 1.  no man that liveth more by hope than he; nor hath any man better, or greater, or surer hopes than he hath:) being so great, that he cannot possibly hope for so much, but he shall receive much more; and he shall find, when he cometh to it, as the Queen of 
r 1 King. 10. 6, 7.  Saba told Solomon, 
s Ephes. 3. 20. Esai. 64. 4. 1 Cor. 3. 9  that the one half was not told him: so certain; that he is as sure of what he hopeth for, as if already he had it; (for this 
t Rom. 5. 5. Spes 〈◊〉 confundit. Spes in terrenis incerti nomen▪ boni: Spes in divinis nomen est certissimi. Hebr. 11. 1.  hope never faileth: and 
u Rom. 8. 30. Quia jam fecit quae futura sunt. Aug. de corrept. & great. c. 9  those that God hath justified, those he hath glorified; they are as sure to be glorified, as if already they were) How more, I say, may 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. in julian. 1. Spes inconcussa.  these hopes of the godly, being so good, so great, so sure, so certain, fill their hearts with joy amids all occasions of grief? 
x Luke 10. 20.  Rejoice, saith our Saviour, your names are written in heaven. And 
y Matth. 5. 11, 12.  when men persecute you, and put out your names, and revile you, and speak all the evil that may be of you; even then rejoice ye, and be glad; for great is your reward in heaven. And, 
z Rom. 5. 1, 2, 3.  Being justified by faith, saith the Apostle, we are at peace with God, and we rejoice in hope of the glory of God: yea we rejoice in tribulations. And, wherein (that is, in the hope whereof) ye greatly rejoice, saith S. Peter, though for a season ye be in heaviness by means of manifold afflictions.  
So that if either the enjoyment of God's present favour, 
Conclusion.  or the assurance of future glory, may either of them alone severally, and much more both of them jointly, well and sufficiently countervail & over-weigh all matter of grief whatsoever; then it is apparent that the godly being presently possessed of the one, and as sure to have, as if they were already possessed of it, the other, can never want, if they could see it, much matter of joy.  

a Psal. 149. 5. Gaudeant sancti.  Let the Saints therefore rejoice, 
Branch 2. Observation 2.  saith the Psalmist. But, 
b Hosh. 10. 1. Etiansi leta tibi obveniant omnia, non est tamen quod laeteris. Riber. ibid.  Rejoice not thou, Israel, saith the Prophet Hoshe, so long as thou goest a whoring from thy God. The godly may well joy, but 
* Non potest gaudere nisi sortis, justus, & temperans. Sen. ep. 59 Stulti ac mali non gaudent. Ibid.  The wicked can have no true joy; 
Reason 1.  the ungodly have no cause at all to rejoice.  
First, the wicked can have no true joy, because they have not God's Spirit. For true 
c Gal. 5. 22.  joy is a fruit and an effect of the Spirit. Now where the root is not, the fruit cannot be: 
d Potest esse radix sine stipite, stipes sine fructu: sed nec stipos nec fructus sine radice.  there may be a root without a stock, as when 
e job 14. 7, 8. Dan. 4. 14, 15.  a tree is hewn down, or a bush cut up; and a stock without leaf or fruit, as in winter time; but neither fruit nor stock where the root is not. But wicked men 
f jude 19  have not the Spirit. As 
g Rom. 8. 9  they are none of Christ's that have it not; so none have it that are not Christ's. And wanting the root therefore, they cannot have the fruit, which springing from it, cannot possibly be without it. For 
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept. Esai. 57 21. Gandere non est impijs. Aug. de Civil. l. 14. c. 8 & in Psal. 96.  there is no joy to the wicked; 
Reason 2.  because there is 
k Non est pax impijs. Esai. 48. 22.  no peace to the wicked. For there can be no true joy, where there is no inward peace; (
l Rom. 14. 17.  Righteousness, and peace, and joy in the Holy Ghost: and, 
m Rom. 15. 13.  The God of hope fill you with all joy and peace: and, 
n Galat. 5. 22.  The fruit of the Spirit is joy and peace, saith the Apostle.) no sound and solid joy, where there is nothing but disquiet and distraction, nothing but terror and horror, nothing but apprehension and expectation of wrath. But 
o job 15. 20, 21.  the wicked, saith job, is like a woman that is always in travel; there is a noise of fear ever in his ear. 
p Esai. 57 20, 21. Nihil stultitia pacatum habet. Tam superne illi metus est quam 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 up mire and dirt, saith the Prophet Esay: There is no peace, saith my God, to the wicked. A seeming 
q Pax infida, pax incerta. Vti de Romana cum Samnitibus transactione, Liv. hist. l. 9  uncertain peace they may have; but they are never safe, no where sure, seem they never so secure. 
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 calmness of the sea, that seemeth sometime so smooth that men may play upon 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 topsy-turvy, and where men were pleasantly sporting themselves a little before, there whole ships are now swallowed up. The wicked therefore having no sound or sure peace, they can have no serious or settled joy.  
Thirdly, Light and joy are put the one for the other. 
s Ester 8. 16.  The jews had gladness, and light, and joy, saith the Story. And there can be no joy, where is no Light. 
t Tobit. 5. vulg. edit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dion. Chrys. orat. 4. Nec frustra praedicant mentes hominum nitere liquido die, coacta nube flaccescere. Symmach. epist. 31.  What joy can I have, saith blind Toby, when I sit in darkness, and do not see the light of heaven? Now the Godly indeed as they are called 
u Ephes. 5. 8.  Light, and 
x Luke 16. 8. john 12. 36. 1 Thess. 5. 5.  Children of light; so they are said 
y 1 Thess. 5. 4. 1 john 2. 9  to be and 
z 1 john 2. 10.  abide in the light, and 
a john 12. 35. 1 john 1. 7.  to walk in the light, even 
b Psalm. 89. 15.  in the light of God's countenance. But all wicked ones as they are called 
c Ephes. 5. 8.  Darkness, and the 
d 1 Thess. 5. 5.  Children of darkness; the prince they serve is called 
e Ephes. 6. 12.  the Prince of darkness, and the State that they live in 
f Coloss. 1. 13.  a kingdom of darkness; so they are said 
g 1 john 1. 6. & 2. 11.  to walk in the dark, 
h 1 john 2. 9  to be and 
i 1 john 2. 11.  abide in the dark, 
k Esai. 9 2. Luke 1. 79.  to sit in darkness and in a deadly shade. Nor is there hope of ever altering or mending this their estate, unless they alter and amend themselves. For 
l jude 13. job 10. 21, 22.  the blackness of darkness, (or darkness as black as pitch, darkness more palpable than that 
m Exod. 10. 22, 23.  of Egypt was) is reserved and laid up for them (not for a few days, but) for ever. As they 
n Esai. 9 2.  walk in darkness, so they walk unto darkness, 
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 spiritual darkness that holdeth them here for a time, to that 
p Matth. 8. 12.  utter, that eternal 
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  darkness, wherein is nothing but weeping and gnashing of teeeh; which when they are once entered into, they shall never get out of again. And seeing then that there can be no joy without light: there can be no true joy to any wicked man, wanting true light.  
Now this first may serve to confute and control the preposterous and erroneous conceit of worldly men, that think to find joy where it is not to be had; think there is no joy where it is alone to be had.  
1. That think to find and attain true joy without Faith, 
Use 1.  the fear of God, 
Error. 1.  repentance of sin, righteousness, and reconcilement to God, in the outward things of this world, or in sinful delights. But alas, they deceive and delude themselves, embracing with Ixion 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Videndus Eustath. ad Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lucian. in DCor. dialog. & Seru. ad Aen. 6.  a cloud in stead of juno, and 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Helen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lycophr. Cassand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vt ex Stesichoro Tzetzes.  a figment in stead of Helen with Paris, 
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 civet. l. 14. c. 8. Impropriè locutus, cum nullum gaudium malum sit. Sen. ib.  a counterfeit shadow of mirth in stead of true joy.  
For what sound or inward joy can from outward things accrue? 
Reason 1.  It is 
u Quodcunque invectitium gaudium est, fundamento caret. Senec. epist. 23. Fragilibus inaititur, qui adventitio laetus est: exibit gaudium, quod intravit. Ibid. 98.  a groundless joy that cometh from them; such as may like a little counterfeit complexion, alter the look and smooth the face outwardly, but never throughly fill, or truly cheer up the soul inwardly. The ground of all true and sound joy must come from within, it must have his rooting in the soul; else it is but 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. in julian. 1.  as weeds that grow on the top of the water, that float aloft, but can take no sure hold, because they never come at, nor do spring up from the bottom. Cast as many clothes as you will upon a dead corpse, you shall never be able to put any natural heat into it. No, 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de Virt. & Vit.  the garments that we wear must receive heat from the body, before they can return any warmth again unto it. And there must be matter of joy and comfort from within, 
Reason 2.  ere any sound joy or comfort can accrue from any thing without.  
Again, what sound joy or comfort can any man have, so long as he is forth of God's favour? For no creature can comfort, where he discomforteth. 
* Rom. 8. 31.  If God be for us, saith the Apostle, who can be against us? But 
† Si contra nos, quis pro nobis. Petr. Cell. ep. 112.  if God be set against us, who can be for us? What joy could Haman have of the favour of his fellow-Courtiers, when 
a Ester 7. 6, 7.  King Assuerus frowned upon him? He might well have said then, as he had formerly said in another case, 
b Ester 5. 13.  All nothing availeth 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 Provinces, when the finger of God writ him his destiny on the wall, 
Dan. 5. 5, 6.  which he feared so much before he heard what it was? What sound joy can there be to a malefactor condemned to die a most cruel death, and to suffer so much torture before he die, that 
c job 3. 20, 21. Morsqueminus poenae quam 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. Omit poenas languidas ●ogae morae, Funus meum ne extend; qui cogit mori Nolentem, in aequo est, quique properantem impedit. Occidere est, vetare capicentem mori. Non tamen in aequo est, alterum gravius reor. Malo imperari, quā●ripi mortem mihi.  the delay of death shall be worse, and more intolerable than death, though he revel and swagger in the prison, and strive to pass away the time with his companions, as merrily as he may, while the halter, that he must die by, hangeth over his head? 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de sera vind.  It is the state of every wicked one. He is, while he so continueth, but a damned wretch, a condemned person; (
e john 3. 18. Quotidiè damnatur, qui semper timet. P. Syr.  He that believeth not, saith our Saviour, is condemned already:) 
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.  He is in this World, as in God's prison, whence there can be no escape: he is there fast under 
g Carcere inclu●●tur; reatuligatur: carcer ejus caro ejus est. Aug. homil. 40. Nihil est miseriu● quam animus hominis conscius. Plaut. Mostell. 3. 1.  the chains of a guilty conscience, ready to pinch and gall him, if they but a little straightened: howsoever therefore he riot and revel here, and strive to pass over pleasantly the time of his restraint, having by his jailor's leave and permission, the liberty of some part of this his prison; yet he can never be truly joyful, never heartily merry, so long as he remaineth so: His mirth it is not hearty, it is but strained, or it is but a mere delusion, a fool's paradise at the most. There can be no cause in the world therefore of rejoicing to any man, till he be reconciled unto God. Because though a man had all the world, yet could all the world do him no good, 
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 heavy wrath of God hangeth over his head, as the sword did sometime over the head of the Tyrant's Flatterer, ready every hour to seize on him, and hell-mouth gapeth under him, ready as soon to receive him. He may out of ignorance of his own estate, slumber a while in security, or apply himself to some flashie pleasures; but if he saw his own estate, if he knew his own plight, he would rather 
* jam. 5. 1, 2.  howl and weep every hour all his life long.  
A second conceit of worldly men, 
Error 2.  is, that they think there is no joy there, where it is only to be had: There is no joy, they think, to be found in the good ways of God. It is the conceit of many, and it keepeth many back from looking that way, that if a man set foot once into God's ways, all his joy is instantly dashed and lost, all his mirth is marred, he must never look to live merry hour after: Whereas indeed it is clean contrary. 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philo de maloran insid. Sola virtus praestat gaudium perpetuum, securum. Sen. ep. 27.  There is no true joy but there; no sound mirth to be found in any thing elsewhere. Thou shalt never be truly merry, till thou be'st truly godly, till thou art become sincerely religious. 
k Gaudium proprium bonorum & piorum est. Aug. de civet. Dei, l. 14. c. 8.  True joy is proper and peculiar to the godly alone. It is 
* Galat. 5. 22.  a fruit of God's Spirit; which they alone have: it is 
“ Rom. 14. 17.  a branch of Christ's kingdom, 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 loveth, others but dally and lust only: so others may revel, the godly only rejoice. Christianity and piety doth 
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 quam ventris. Aug. de verb. Dom. 27.  not call men away from joy; but it inviteth them to true joy, to sound joy, to incessant and everlasting rejoicing. It doth 
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 qualify it, that it may be such as it should be, and such as is behooveful for us for it to be. 
n Sapiens laetitia fruitur maxima, continua, sua. Sen. ep. 72.  The Christian man may live as merrily as any man in the world may: yea his life may well be the merriest of any man's under the Sun. Since that 
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 Wellhead, where there is joy and pleasure God's plenty; where there is 
p Satietas gau●torum amoenissimorum. Psalm. 16. 11.  fullness of most delightful joys, and 
q Torrens delitiarum. Psal. 36. 8.  streams of pleasures that flow for ever. For to omit that Godliness doth not debar or restrain a man of the use of any honest and lawful natural delight; much less deprive him of all comfort and 
a Haec quoque fortuita tunc delectant, cum illaratio temperavit & miscuit. Sen. ep. 72.  delight in the use of them. A Christian man hath a good right unto, and a just interest in all things procured for him by Christ, and in him again restored to him, (though by his first Parent's default forfeited) and among other things also even to the comforts and delights of this life. For all things, 
b 1 Cor. 3. 22, 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Antisth. & Zeno apud Laert. Vnus est sapiens, cujus oina 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 even this world too, (and such honest joys and delights consequently as it is able to afford) are yours, because you are Christ's, who is 
c Hebr. 1. 2.  the heir of all things, and 
d Apoc. 21. 7.  you in him, being 
e Rom. 8. 17.  coheirs with him; and he Gods. Though his joy depend not upon them, as the worldly man's doth, yet 
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 use of them: which 
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 even the wicked worldly ones have more plenty of, than otherwise they should have had. 
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 man's palate should find no relish in his meat, because 
i job 12. 11. & 34. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. ad Eunom.  his mind findeth more relish in some other better matters: or that a Christian man should not find 
k Psal. 66. 13.  much delight and comfort even in these outward things, because 
l Psal. 4. 7.  he hath other, and better matter of joy and comfort within. He could not be so 
m Gen. 32. 10. & 48. 15. Deut. 32. 13, 14.  heartily thankful to God for them, if he found not much comfort, delight, relief & refreshing in them. Yea 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de virt. & vit.  no man may eat his meat with more delight, or use his honest recreations and disports with more comfort, or have more joy of his worldly wealth and estate, than the godly man may: worldly men have these things but as thieves stolen goods, that they make merry with in hugger mugger; or as a man that hath robbed the King's Exchequer, and by that means enriched himself. Whereas the godly man hath them 
o Genes. 32. 10. Psal. 65. 9, 10, 11, 12. Zech. 9 17.  as favours bestowed on him by God, as effects and fruits of his love, which maketh them the more comfortable by much to him, and doth exceedingly improve his joy and delight in them: since 
p Non tam dono leta est, quam abs te datum; (non tam munere quam abs te missum;) idve rò triumphat seriò. Ter. Eun. 3. 11. At illa quanto gratiora sunt, quantoque in partem interiorem animi nunquam exitura descendunt, cum delectant cogitantem magis à quo, quam quid acceperis. Sen. de been. l. 1. c. 15.  it is the Giver oft that joyeth a man more than the gift: and a small matter bestowed on a man out of grace and favour by his Sovereign, doth more rejoice him, than a far greater gotten from him by stealth. And as for such filthy and beastly delights, such inordinate and brutish lusts, as 
q Non est vera jucunditas quae secundùm seculum jucunditas est. Aug. in Psal. 96. Virg. cum mala mentis Gaudia dixit, impropriè locutus, significavit homines suo malo laetos. Sen. ep. 59  have indeed no sound pleasure in them, no more than is found in the scratching of some unsound or evil-affected part when it it ch; & 
r Dimitte istas voluptates turbidas, magno luendas: non venturae tantum, sed praeteritae nocent. Quemadmoaun scelera etiam si non sint deprehensa cum 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 pain with them commonly at parting, or if not then presently, not long after: howsoever he may have formerly taken some delight in them, as worldly men ordinarily do: yet being healed now of his disease, it is no pain for him to part with them, 
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 career: satiatis verò & expletis jucundius est carere quam frui. Quanquam non caret is qui non desiderat. jucundius ergò non desiderare quam frui. Cic. de senect. An tu malam optares scabien, quia scabendi aliqua est voluptas? Erasm. in colloq.  he desireth not the itch, that he may be scratching again; no more than Saul, when 
t 1 Sam. 10. 9  a new heart was given him, had a mind to be following his Father's Asses again. He is no more troubled with the leaving and forbearing of them, than 
u 1 Cor. 13. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. in protrept. ● sub nutrice puella cum luderet infans, Quod cupidè petiit, maturè plena reliquit. Horat. ep. 1. lib. 2.  men grown are wont to be troubled, when they are come to maturity and ripeness of years, that they may not now play at chery-pit, as they had wont to do when they were children; or that they must lay aside and leave off such childish toys, as sometime they made much reckoning of: or than men glorified in heaven after the resurrection shall be grieved, that they do 
x Luk. 20. 34, 35.  not eat and drink, and marry, and make merry still in that manner as they did, while they lived here on earth. These and the like vanities godliness indeed waineth men, and estrangeth their minds from, and 
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 far greater pains, that such filthy, frothy, and flitting delights are 
z ●nocet empta dolore voluptas. Horat. epist. 1.  dear bought with. But in stead thereof it 
a Tenes utique memoria quantum senseris gaudium, cum praetexta posita, sumpsisti virilem ●ogam, & in forum deductus es. Majus expecta, cum puerilem animum deposueris, & te in viros philosophia transcripserit, Sen. ep. 4.  furnisheth them with other joys and delight, such as do so far surpass all outward joys whatsoever, as there is indeed 
b Homo erat, qui improbos gaudere negabat: norat gaudia calicis, mensae, lecti, etc. sed tale gaudium videbat, in cujus comparatione iliud gaudium non erat. Ac si tu nosses solemn, & alij laudanti lucernam diceres, Non est lux ista. Aug. in Psal. 96. Quae sunt epidarun, aut ludorum, scortorumve voluptates cum his voluptatibus comparandae? Cic. de senect. Nemo sanae mentis ampliorem credat esse in vitijs quam in virtutibus delectationem. Bern. de bon. deser.  no comparison between the one and the other: the one is as no joy in regard of the other. For what is the kingdom of Christ? nothing but dumps and doubts, and drooping, and melancholy fits, as many imagine. Or what is the work of God's Spirit in the hearts of his children? To possess their souls wholly with terrors and fears; or to fill them with grief and pensiveness only? No, 
c Galat. 5. 22.  The fruit of the Spirit is joy and peace, saith the Apostle. And, 
d Rom. 14. 17.  the Kingdom of God is Righteousness, and Peace, and joy in the Holy Ghost. There is true joy, there is sound joy, there is unutterable joy; (
l 1 Pet. 1. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  You rejoice with a joy glorious, saith the Apostle Peter, and unspeakable; And, 
m 2 Cor. 7. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I do over-abound exceedingly in joy, saith S. Paul; as finding no words sufficient to express his joy with:) such joy, as 
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 joy is once to be compared with; such joy, 
o Apoc. 2. 17. Ego neminem arbitror posse vel scire quid sit, nisi qui acceperit. Bern. in Cant. 3. Melius impressum quam expressum innot●scit. Ibid 9  as no worldly man is able to conceive what it is. 
p Prov. 14. 10.  The soul only, saith Solomon, knoweth it own bitterness; nor doth another feel its joy. And, 
q Mel si non noffes, quam benè saperet, nisi gustares non scires. Lauda verbis quantum potes, qui non gustaverit, non intelliget. Aug. in Psal. 30. & 51. Cyrill. ad joan. l. 4. c. 38. & Greg. in Euang. 36.  Talk, saith Augustine, as long as you will, and all you can, of Honey, and of the sweetness of it, unless a man taste it, he can never conceive what it is. So undoubtedly it is here: 
r I● his non capit intelligentia, nisi quantum attingit experientia. Bern. in Cant. 22. Expertus novit; inexpertus ignorat. Idem de diverse. 19  He alone that hath tasted it, 
Use 2.  can tell, 
Exhortation.  what sweet peace and tranquillity of heart and mind, 
Branch 1.  what unspeakable joy and comfort of spirit is there found and felt, where the mercy of God in jesus Christ is once sound assured and sealed up to the soul.  
Secondly, this may serve for Exhortation, and incitement to Godliness, and to godly joy; to labour for it, and to joy in it.  
First, to incite men to labour for righteousness, if they desire to attain to true and hearty rejoicing. wouldst thou have joy? (
a Nemo est qui non gaudere velit. Bern. de diverse. 19  Who would not? For 
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 happiness: and 
* Beata quippe vitae est gaudere veritate. Aug. confess. l. 10. c. 23.  as there is no full happiness without joy; so there is no sound joy without true happiness.) then 
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.  learn here the right way to it: then take that course that will bring thee to true joy and sound peace. 
d Matth. 6. 32.  Seek the kingdom of God, and the righteousness thereof. It is the righteous man only that can truly rejoice. For 
e Rom. 14. 17.  the kingdom of God is righteousness, and peace, and joy in the Holy Ghost. There is 
f Gaudium in fine; sed gaudium sine fine. Bern. de diverse. 19  joy in the end, saith Bernard, and joy without end: but 
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 joy is by righteousness and peace. From righteousness peace floweth, and joy from peace. The one is 
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 diverse. 18. Quid praecipiti saltu justitiam transilientes & pacem, rem finalem in principium convertere & pervertere vultis. Ibid. 19  the way, the other is the end; and unless we go the way, we can never come to the end.  
It is true indeed, if there were 
* Eundem cursu diverso porium petas.  diverse ways that tended to one end, it were no great matter, which of them a man took: though he should go further about, it may be, and take somewhat the more pains, yet he were sure at the last to arrive where he would. But when a man hath tried all other courses, he shall find in conclusion, that there is 
i Gaudium hoc non nascitur nisi ex virtutum conscientia. Sen. ep. 59  no other way but this to attain to true joy, and that all his labour therefore was lost in beating about and seeking by other courses to compass it. It was Salomon's own case. And 
k Eccles. 2. 12.  who can hope after him to discover some new passage that he could not? 
l Eccles. 1. 16. 1 King. 3. 12.  He was the wisest man that ever was: 
m 1 King. 3. 13. Eccles. 2. 1-11.  nor wanted he abundance of all such things as worldly men are wont to take delight in, and make the matter of their joy. But when 
n Eccles. 1. 13, 17. & 2. 1, 2, etc.  he had wearied himself in a multiplicity of byways, treading one while in one path, and travelling another while another, and 
o Eccles. 7. 7, 9 ●  pursuing each as far as any of them would lead, at length he concludeth that there was no true joy, comfort and contentment to be found in any thing but 
p Eccles. 12. 1, 13.  in the fear of God and in doing his will; and that in all other courses, carried they never so goodly a show with them, or seemed they to promise never so great matters, there was 
q Eccles. 1. 1, 14, 17. & 2. 1, 11.  nothing to be found but vanity and vexation of Spirit, and no more therefore to be gotten or gained by them. And 
r We his qui praetergrediuntur vian, qui relicta justitiâ vanam & transitoriam laetitiam quaerunt. cum 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 every one find that Solomon did, 
s cum fatigaverint se vino & libidinibus, cum 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 himself in beating about to find it elsewhere, that he hath but taken pains in vain, and deprived himself of joy, in seeking joy there, where it is not to be had; as one that seeking for 
t Matth. 7. 16.  Grapes among Brambles, or for Figs among Briers and Thorns, shall but tear his clothes, and 
* 1 Tim. 6. 9, 10.  wound his hands, but never find any such fruit on them, as he there seeketh for. 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Plut. de tranquil.  It is not Wit, not Wealth, nor Honour, nor Nobility, nor Learning, nor any worldly thing else, but Righteousness and a good Conscience alone, that is able to work settled tranquillity, to minister sound comfort, to procure constant alacrity and cheerfulness of mind. That can give a good relish to any state or condition, be it never so mean, or, in the eye of the world, never so miserable: whereas the greatest, highest, largest, gloriousest estates cannot give any dram or drop of pure joy, sure comfort, or true content without it. Any course of life may be cheerful and lightsome with it; none can ever be truly comfortable or delightful without it. Godliness 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. ibid.  & a good Conscience is as a sweet perfume, that can give a good sent even to rags; ungodliness and an evil conscience, as filthy matter, that issuing from an ulcerous body, is able to infect and make unsavoury the best apparel that can be, to him especially that weareth it. And therefore 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de virt. & vit.  Heap up and gather thee together Gold and Silver, saith an Heathen man, build thee stately Galleries, plant thee pleasant Orchards and Gardens; fill thee thy house with Servitors, and the whole City with debtors, till thy mind be settled and satisfied (
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 favour settle or satisfy it:) all will be but (I say not as another saith, 
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 music to an aching head, that doth not neither help nor hurt, but) as a cup of neat wine given one in a Fever, as honey ministered to one that hath his stomach pestered with choler, as delicate meats dressed for a dysenterious person, that can relish nothing can retain nothing, receiveth no strength from them, is but the worse for them, and put by them to more pain. None of all these will be able to minister any sound joy or comfort to thee, no more than they could do to 
“ Eccles. 2. 4-11.  him, that had more of them before thee, than thou canst hope ever to attain unto, until thou come to have part in him, who is the 
† Psal. 36. 9 & 16. 11.  Fountain of all joy, and the 
* 2 Cor. 1. 3.  God of all comfort, without whom there is no true joy, no sound comfort to be had.  
Secondly, 
Branch 2.  to incite all those that have attained to this estate, to joy in it: and not to suffer outward losses, worldly crosses, calamities or the like, to deprive & bereave them of that alacrity and cheerfulness that their estate may well afford them; and that the holy Ghost, as we heard before, doth so oft require of them, even so 
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 Psalm. 39 12. 1 Petr. 3. 11.  Pilgrimage, and the 
c Genes. 47. 9 Ephes. 5. 16.  evil days that here we pass rather than live, and the rather also having so much of that 
d Corpus mortis. Rom. 7. 24.  dull mettle, that 
e 1 Cor. 3. 1.  muddy mould of the old Adam remaining still in the most of us, for Christian men to rejoice so as they ought, and as they have just cause to do. It is a point that is far more easily preached than practised. Yet this should we every one of us strive and strain ourselves unto; and to this purpose 
f 2 Petr. 1. 10.  Give, as the Apostle adviseth, all diligent endeavour to get assurance to ourselves of our election and of our calling and conversion unto God; since that 
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 provide. l. 1. Miser est, si 〈◊〉 sua non amplissima videntur. Epicur.  upon our notice and apprehension of it, doth this our joyful and comfortable estate for the present depend; and for want of it, many that have much cause of joy and comfort, were they but aware of it, live oft times a very heavy and uncomfortable life; and so are, through their own ignorance and default, many times most miserable, when yet they are indeed, or at least might be most happy. And when we find ourselves so depressed and dejected, by means of cross occurrents, that this alacrity and cheerfulness is overwhelmed therewith, labour to rouse up our spirits, and say, as David sometime said; 
h Psal. 42. 5, 11. & 43. 5.  Why art thou thus dejected and cast down, O my Soul? and why art thou so distracted and disquieted within me? Trust still in God, and fix thy hopes on him, who is the light of thy Countenance, and thy God. Yea do as David did, endeavour at least to do it: when he was in a great strait, his City sacked and burned, his own wives, and the wives and children of his followers carried captive; and for aught he or they than knew, all slain; his own company also conspiring to stone him to death; so transported they were with grief and passion, each one for his own losses; yet amids all these difficulties it is said of David, that 
i 1 Sam. 10. 6.  He cheered up himself in the Lord his God. And so should every one do, that truly and sincerely feareth God, and is careful to walk in the obedience of his will; though he sit in darkness, saith the Prophet, and have no spark of light, that his outward estate is able to afford, yet 
k Esai. 50. 10.  Let him trust in the Lord, and rest him on his God; and even then also endeavour 
l Psal. 13. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. ad civ. pericht.  to be glad, 
Motives 4.  and rejoice in his favour and mercy, when his present estate seemeth to give all cause to the contrary.  
This the rather Gods Children should strive and strain themselves unto; as to attain, so at all times to retain and maintain this alacrity and cheerfulness in their souls:  
First, 
Motive 1.  because the want of it is a great enemy to thankfulness. 
m Psal. 33. 1.  Rejoice in the Lord ye righteous, saith the Psalmist; for it becometh the upright to be thankful: as if they could not be thankful, unless they were 
n Beneficia hilares accipiamus, gaudi●̄ profitentes: & id danti manifestum sit, ut praesentem fructum capiat. justa 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.  cheerful. And certainly we cannot be so thankful to God as we should for his favours, so long as we have no joy of them, as we take not delight in them. Yea we are too too 
o Ingrati grati●: uti saepe Augustin.  unthankful to the grace of God, 
Motive 2.  and value his goodness at too low a rate, if we suffer any outward thing, what ever it be, and much more toys and trifles, matters of no moment, to deprive us of the joy that we might and should enjoy in it.  
Secondly, because the want of it is a great hindrance unto the performance of good duties. 
p Psal. 2. 11.  Serve the Lord with fear, saith the Psalmist, and rejoice before him with reverence, And when thou comest to appear before the Lord thy God in thy festivals, 
q Deut. 16. 11, 14. 15.  See in any case, saith God, that thou rejoice. And, 
r Deut. 28. 47, 48.  Because thou wouldst not serve the Lord thy God, with joyfulness and with gladness of heart, for the abundance of all things: therefore shalt thou serve thine enemies that he shall send upon thee, in hunger, and thirst, and nakedness, and in want of all things. It is as 
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 cheerful giver, so 
t Tertius obedientiae gradus, hilariter obedire, ut voluntati cordis, simplicitati operis, vultus 〈◊〉 adjungas. Idem de grad. obed.  a cheerful server, that God loveth and delighteth in. And 
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, 
Motive 3.  when with hanging of the wings, and flagging affections, when with drooping, lumpishness, deadness and dulness we go about them.  
Thirdly, because it heartneth Gods enemies, and giveth them occasion of triumph, when they see Gods children hang the head. Then 
o Psal. 13. 2.  do David's enemies exult over him, when they see him smitten with sorrow, and like one at his wit's end. It is not so much the crosses and calamities that befall God's Church and children, as 
p Fructus contumeliae in sensu & indignatione patientis est. Sen. de constant. sap. c. 17.  their taking them too much to heart, and their heartless carriage under them, that heartneth and encourageth the adverse party, and giveth them occasion to triumph. As 
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.  we triumph over them, though they seem to prevail against us, when we show ourselves undaunted and undismayed, notwithstanding their extremest rage, and 
r Nempeidcircò aliquis te laedit ut doleas; quia fructus omnis laedentis in dolore lesi est. Ergò cum fructum ejus everteris non dolendo, ipse doleat necesse est amissione fructus sui. Tertull. de patient. c. 8.  nothing vexeth them more, than when they perceive that notwithstanding all that ever they can do, yet our courage is not quailed: So on the other side again it putteth courage into them, when they perceive us to be discouraged, it ministereth matter of joy and insultation to them, when they see us dejected and disheartened, and our countenances cast down, as if we despaired wholly of divine, either protection or deliverance, and were not only at our wit's end, but at our hopes end also.  
And lastly, 
Motive 4.  because it disheartneth many from good courses. As 
s Num. 13. 31.  the Spies that were sent to view the Land of Canaan, by their cowardice and faintheartedness, brought up a slander upon that good Land that God had promised to bestow upon his people, and so 
t Num. 14. 14.  made the people that they had no desire to set further forward toward it, but began to entertain thoughts rather of returning back again into Egypt: So this heavy and uncomfortable state and carriage of God's children, causeth religion and godliness to be misdoubted and traduced, as a most heartless and uncomfortable course; is a means to bring an imputation upon the good ways 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 back many from setting foot into good courses, that were coming 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 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 joy and comfort of the godly man's estate.  
All which well considered, it standeth us every one in hand, that are attained to the state of grace and favour with God, as we desire to show ourselves truly and throughly thankful to God for it, and to express our thankfulness in such a cheerful performance of good duties, as may put life and grace into them, as we would be loath to hearten God's enemies, and add courage unto them, or to dishearten weak ones, and discourage them from coming on to him; to take notice of our own happiness, and consider well what a blessed estate we are in, and to stir up our hearts to a joying in it, in some measure, proportionably to that matter of joy that it ministereth unto us; and to take great heed how we suffer this joy either to be filched from us by any slight of Satan, or to be drowned in us by occasion of any outward occurrents.  
And here before we pass from this first Point of Instruction, it shall not be amiss, to remove that imputation that we even now said is by occasion of the uncomfortable carriage of some Christians, cast by many upon the Profession of Christianity in general; by answering an Objection that may be and is oft made against the Doctrine before delivered.  
For, 
Objection.  joy the godly man's Portion? may some man say. Experience plainly disproveth it. We see none live more merrily and iovially than wicked and worldly men do; none more heavily and pensively than those that make most conscience of their courses: so that none, it seemeth have indeed less joy than the godly.  

Branches 2.  I answer to either Branch severally.  
First for the wicked and worldly, 
Branch 1.  such they say, 
a job 21. 7, 12, 13.  live most merrily, 
Psal. 73. 4, 5, 7.  and rejoice most of 
Esai. 5. 11, 12.  any. 
Amos 6. 4, 5, 6.   
But 1. 
Answer 1.  They judge amiss of joy, and are much mistaken, that 
b Tu illum judicas gaudere, qui ridet? Aninus debet esse ●lacer, etc. Sen. ep. 23.  measure joy by outward laughter, and merriment. A sound substantial joy is one thing, and a tickling laughter is another thing: There is a pain 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 weighty matter is necessarily the ground of the other. Whether delighteth a man more, or joyeth him more inwardly at the heart, a bag of gold given him, or an inheritance befallen him, that it may be, he scarce smileth at the receipt of, o● some idle jest told him that maketh him laugh till his heart ache, or till he almost burst again withal? 
c Res severa est verum gaudium. Sen. ep. 23.  True joy, saith the Heathen man, is, though not a sad, yet a solid and a serious thing. And there is as much difference between idle merriment and sound joy, as between wanton dalliance and well grounded love. Wicked and worldly men may have some kind of 
d Caetera hilaritates leves sunt; frontem remittunt, pectus non implent. Ibid.  superficial merriment, some kind of frothy and flashie mirth, such as may 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  wet the mouth, but not warm the heart, may smooth the brow, but not fill the breast; like 
e Hac quibus delectatur vulgus, tenuem quandam habent ac perfusoriam voluptatem. Sen. ib. i leviter aspergentem, non & penetrantem. Lips.  a slight dash of rain, that washeth the stalk, but wetteth not the root, and therefore doth the grass little good; or to use Salomon's comparison, 
f Stolidi risus, spinarum sub olla crepitus. Eccles. 7. 6. Ecquando ne vidisti flamma stipul● exortan, claro strepitu, largo fulgore, cito incremento, sedenim materiâ levi, caduco incendio, nullis reliqurijs. Apul. in apolog. L●titiae secularis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aptissima.  like an handful of brush wood or sear thorns under the pot, that maketh a great noise, and giveth a great blaze, but heateth little, boileth nothing, leaveth the meat still as 
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 substantial joy, such as that is that the godly have, (as is here said to belong to them) do such never attain to.  
2. 
Answer 2.  We see what they make show of outwardly, but we see not what they feel inwardly. 
h Prov. 14. 10.  The soul only knoweth it own bitterness, saith Solomon: And, 
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.  even in laughter oft the heart is heavy. 
k Calceus iste vobis nonne concinnus admodum videtur; solus ipse ubi pedem angat persentisco. Aemylius apud Plut. in vita ejus & Hieron. ad jovin. l. 1.  You see all of you what an handsome shoe this is, said the Roman sometime, but where it pincheth me, I feel only myself. So here, saith Ambrose, 
l Vides convivium, laetitiam: interroga conscientiam. Ambros. office l. 1. c. 12. Perpetua anxietas nec mensae tempore cessat. juvenal. sat. 13.  You see how such feast and riot outwardly; but you consider not what gripes and twitches their consciences feel inwardly. Their laughter is never better than a light giggling, many times, but a strained grinning, 
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 have eaten of mad Smallage, which though it wring them exceedingly inwardly, yet setteth them on grinning outwardly, and so maketh them go away with a seeming laughter. 
n Prov. 29. 6.  In the transgression of the wicked there is a snare, saith Solomon: And, 
o Prov. 5. 22.  the wicked man is holden in the cords of his own sin. Every wicked man carrieth an halter about him to strangle his own joy withal, to mar his own mirth. The guilt of his sin is as 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de tranquil. Vulnus alit venis, & caeco carpitur igne. Virg. Aen. 4. -●acitum vivit sub pectore vulnus. Ibid. languescit vulnere caeco, Conscius ipse animus seize dumb sort remordet. Lucret. l. 4. ilia subter Caecum vulnus habet; sed lato balteus auro Protegit. Pers. sat. 4.  an unseen sore, that putteth him to many a privy pang, that himself only feeleth; as 
q Evasisse putas, quos diri conscia facti, Mens habet attonitos, & surdo verbere caedit, Occultum quatiente intus tortore flagellum. juvenal. sat. 13.  a silent scourge that giveth him many a secret jerk, that none heareth or seeth but himself 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 motan, immoderatam, & immodicam. Sen. ep. 59  at the best, it is but as the joy of those that are held, as we say, in a fool's paradise; deluded with a groundless conceit of vain hopes: as of a frantic person, that hath yet some 
s Lucida intervalla.  lightsome turns by times, or is held with 
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 merry kind of madness: or of a mad man, that 
u Qualis Thrasylaus ille Atheniensis qui onmes naves suas credidit, quae in Piraeum appellerent. Athen. dipnosoph. lib. 12.  imagineth himself a rich and a great man, when he is indeed but a poor beggarly wretch: as of children in a siege, that being not apprehensive of the danger they are in, are as busy at their sports, as their parents are at the breach, while the City is ready 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 sleep; (it is just the sinner's case; his whole life is but as 
x Eph. 5. 14. 1 Thess. 5, 6, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dion. Chrysost. orat. 33.  a sleep; he is no more awake though his eyes be open, than those beasts that are said to sleep so: his estate as 
y job 20. 8. & 27. 19 Nocte soporifera veluti cum 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. satire. Videatur Aug. in Psal. 75. & homil. 13. Greg. mor. lib. 18. cap. 10. Ambr. de joseph. c. 6. & Sen. ep. 103.  a dream:) that dreaming of strange matters, have many false joys, and false fears, which 
z Psal. 73. 19 Esai. 29. 8. Absque Dei no●itia quae potest esse solida, faelicitas, cum sit somnio similis? Minut. Octau. Vita facinorosi, ut somnium: aperuit oculos, transivit requies ejus, evanuit delectatio. Ambr. office l. 1. c. 12. Vide Luciani Micyllum.  as soon as they are awaked, do all vanish, and prove just nothing. 
* & Scelus tutum aliquis, nemo securum tulit. Sen. Hippol. Tutum aliqua res in malan 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 never secure. And, Secure, say I, they may sometime be, but they can never be safe. As the Peace they have, is but a seeming peace: so the joy they have is but a counterfeit joy; no true peace, no sound, no substantial joy.  
Secondly, 
Branch 2.  for the godly, do they seem many times very 
a Psal. 6. 2, 3, 6, 7. & 13. 2. & 42. 3, 4, 6, 7. & 73. 13.  pensive and sorrowful? and the life of many such to be very uncouth and uncomfortable?  
I answer: 1. 
Answer 1.  Those that object this, as Bernard speaketh, do but 
b Festucam quaerunt, unde oculum sibi eruant. Ben. de bon. deser.  seek for a straw to thrust out their own eyes with. For do they see and observe many such, as they say, that live uncouth & uncomfortable lives? They might as well on the other side, if they pleased, see and observe many more that have lived wonderful cheerfully 
c 2 Cor. 6. 10. & 7. 4. Phil. 4. 11, 12, 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de v●rt. & vit.  even in extreme want and penury, in so much that their whole life, for the cheerfulness of it, hath been as 
d Prov. 15. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diogenes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de tranquil.  a continual feast; that have carried themselves most comfortably amids many grievous calamities, that a man would wonder how they could stand upright, or hold up the head under the weight of them, so as they have done. 
e Rom. 5. 3. Non è malis solùm liberaberis, sed ●mum bibes ex eyes, ubi ceperis, in his etiam gloriari. Bern. de diverse. 18.  Not so only (saith the Apostle, having spoken of Christian men's rejoicing in their hope of glory;) but we glory also even in our afflictions. And the faithful Hebrews, 
f Hebr. 10. 34.  with much joy suffered the loss of their goods. And the Apostles 
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 Consistory when they had been beaten, rated and reviled, rejoicing that they were graced so to be disgraced for Christ. And Many a Martyr of Christ hath gone 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gr. Naz. in julian. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem de Pasch.  as merrily to the stake, as others would have done to a feast. Now these men see and observe the one, but the other they will not see, because they are willing to pick a quarrel to Christian profession. To use a Comparison, used before me by 
i Dr Burgess on Act. 9 31.  a right reverend Divine. Suppose a man come into one of your shops, and ask to see some wares: which when he is showed, he findeth some fault with; & though you tell him you will show 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 cavil? In like manner, when men to object against piety and godliness, as the mother and means of a most uncomfortable life, shall pick out examples of some few distressed and disconsolate Christians, that either oppressed with melancholy, or 
k Bona non sua nerunt. Virg. Georg. l. 2.  mistaken through weakness of judgement in their own estates, live pensively, and shall rehuse to take notice of others many more, ten to one, that live cheerfully, and go on joyfully with much comfort and contentment in a religious course of life; we may well say and deem of such, that they deal very unequally, and are bend to cavil only at the practice and profession of piety, because 
l Volentes ea vituperant, sibi quae non placent.  they have no love or liking to it.  
2. 
Answer 2.  Are good men, sayest thou, many times heavy and sad? It is not godliness or holiness that maketh them so heavy, but the want of it rather, either in others or in themselves.  
And not to insist long upon the former, that the godly are oft heavy, not because they are themselves holy, but because others, 
m Act. 26. 29.  whom they desire should be so, 
n Rom. 9 2, 3.  are not as themselves are. It is not their own holiness, but thy profaneness that maketh them heavy. As 
o 2 Pet. 2. 8.  the bad lives of the Sodomites were an heartsore to Lot, and 
p Psal. 119. 136, 158.  the wicked courses of David's enemies, a great grief unto David. 
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 he not desire to have others also good; 
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 do well, but he must needs be grieved when he shall see them do otherwise than well. They are one main cause of their heaviness, that find fault with them for it. They should have the less cause to be heavy, and it were not for such as they are.  
But to let that pass, 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 heavy, because they are now holy, but 
s Neminem pudet, nemimem poenitet, nisi quod plane retrò non fuerit. Tertull. apolog.  because they were not sooner such: that they have spent, or misspent rather so much time, in an unholy course of life, which now seeing their own folly, they seriously repent of, and are sincerely sorry for. Or if their grief arise, as it may well also, from the sight of the present; it is because they are no holier than they are. 
t Greenham alicubi.  The godly, saith one, are not heavy therefore, because they are holy; but therefore are they heavy, because they are no more holy; because they are not so holy yet as they would be: because they see so much 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz de Sasim. Ep sc.  unholiness yet abide by them. As 
x Eccles. 5. 10.  the love of money maketh men think that they have never enough of it; and the greedy desire of having still more, makes them not regard or take notice of what already they have. You shall hear the rich oft complain that they are 
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 poor men; and they are indeed in some respect as they say. So the great love of godliness, and the greedy desire of it, and that even out of the comfort and sweetness that they have felt and found in it, doth oft so possess the hearts and minds of the godly, that it withholdeth them from seeing and taking notice of what they have, and maketh them many times pensive, because they have so little 
z Quid enim refert quam 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 heaviness of theirs therefore be imputed to be holiness, which either the true or supposed want of it produceth. It is a very unequal thing, to charge holiness with that that unholiness is the cause of, and much more to challenge the godly for that, which themselves and such as they be, are the cause of.  
3. 
Answer. 3.  Do some godly men lead a very uncomfortable life? It is by means of their weakness and ignorance of their own happiness. 
a Foelicitatem ipsi suam no intelligunt. Sen. de benef. lib. 2. cap. 27.  They judge not aright of their own present estate; they are not yet acquainted with the voice of God's Spirit, that speaketh peace and comfort to their souls. As when men come at first into a strange country, it is some space of time ere they can understand 
b Psal. 85. 8.  the language, and so come to converse familiarly with the Natives thereof. So is it with God's Children oft for some space of time, after their first conversion to God and godliness, they understand not instantly the language of God's Spirit, which they have not been formerly acquainted with; nor apprehend they therefore presently those sweet comforts and joys that their present estate and condition affordeth. It is with them as with a prisoner or a condemned person, that though he have his pardon signed and sealed, and news brought him of it, as 
c Gen. 45. 26.  jacob had of Joseph's life and state, yet doth not believe it; or when the deed itself is showed to him, yet because he cannot himself read it, or see his own name in it, or else because, it may be, he mistaketh somewhat in it, giveth no credit at all to it, and so hath no more joy of it yet, than as if it were not. And we may add also, that even melancholy is many times a cause of it. For God's grace, though it renew and change the disposition of the soul, yet it altereth not the natural constitution of the body. Even the godly therefore, as they are some of them made of a melancholic mould as well as others, so are they 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 14. 15. jam. 5. 17.  subject, as well as others, to melancholic passions and affections? An humour that is wont to raise many strange imaginations, groundless griefs, false fears and frights, senseless surmises; and as 
* Per vitrum viride visa viridia videatur. Cardan. de subtle. l. 7.  a piece of coloured glass maketh all that is seen thorough it, yea the very 
Tinguntur ab eye in quorum oram subeundo venerunt. Plin. hist. nat. l. 2. c. 18.  Sunbeams, that pass in by it, seem all of the same colour with itself; so this black humour representeth all things to the eye of the soul 
† Vti de slava bile Varro in Eumenid. Arquatis lutea videntur, etiam quae non sunt lutea. Nonius de propr. serm. l. 1.  as duskish and dark, full of horror and terror, even the very bright beams of God's favour, and the lovely fruits and effects of it, picking many time's matter of fear and misdoubt out of those things, that might give it best assurance. That which 
e See Bright of Melanchol. chap. 17. & 34. & 35.  the Devil also taking advantage of, is not negligent to work upon, and by means thereof, to possess the minds of such, with such conceits of themselves, which by reason of their melancholy, having once made a deep impression, are not easily again removed, as may vex and turmoil them, and either make them weary of God's ways, or discourage others from entering into them. And it is unequal to ascribe that unto godliness in general, that proceedeth from the 
f Quomodo Cicer. de senect. Non est proprium hoc senectutis vitium, sed commune valetudinis.  special constitution of some few godly ones only, and is no other than is common to them, with many other profane also, being of the same constitution, though not in the same condition, that they are. We see, scholars many, more than others ordinarily, subject to melancholy, because their retired courses of life and privacy of study, is a great means to feed that humour where it is naturally found: yet neither followeth it therefore, that all Scholars live uncomfortable lives, because some do so, that are possessed and oppressed with that humour. Nor may that rightly be ascribed to study and learning, which not it, but the constitution of some students produceth.  
4. 
Answer 4.  Do men live sometime not so comfortably, when they begin to grow godly? The untowardness of their corrupt nature is the cause of it. It is no marvel if the spiritual breeding be with some difficulty: especially when we go, as 
g Gen. 25. 22, 23.  Rebekkah did, with two twins, and those such too as cannot agree well together. No marvel, I say, if there be some 
h Galat. 5. 17. Rom. 7. 23.  striving and struggling, and such as may sometime cause much inward trouble and distraction, until the better of them have got the upper hand of the other. 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pythagoricum monitum. Plut. de fuga. & de sanit. Verum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magis, uti idem de tranquil. Hinc Antonini Imper. monitum vitae suae l. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Make choice of the best course of life, said the Heathen man sometime, and use and custom will make it familiar and pleasant. But as it is with millstones, though they be hewed as fit as may be either to other, yet they grind not at first so handsomely, till they have wrought sometime together: Or apparel, though well made, and fit for the body, yet is not so easy at the first putting on, as when it hath been worn a while: Nor do man and wife many times, especially having some cross qualities, agree so well at first as they do afterward, when they come to understand more throughly either others disposition, and have learned to fashion and apply themselves either to other. So it is here: 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 11. 29. Grave dum tollis, suave cum tuleris. Greg. in Ezech. l. 2. hom. 7. quam malè inassueti veniunt ad aratra juv●enci?  Christ's yoke, saith Gregory, seemeth heavy at the first taking of it up; it becometh easy, yea delightful, when a while we have borne it. God's Spirit and our corrupt nature do not fadge so well at first: they seem somewhat uncouth courses that we are entered into, till we have enured ourselves unto them. It is our own 
l Hosh. 10. 11.  untowardness, and unruliness, our 
m Hosh. 13. 13.  sticking at the birth, our unwillingness to yield ourselves up wholly unto God, 
n Rom. 8. 7.  the rebelliousness of our spirit not reduced so easily to the obedience of God's good Spirit, that hindereth our comfort, that procureth to us that discomfort, which more godliness admitted and given way to would cure. 
o Sublata causa, tollitur effectus.  For the cause taken away, the effect would soon cease.  
5. 
Answer 5.  Are even godly men sometime in very lamentable plight? Their own wickedness, their own wantonness, not their weakness only, is sometime the cause of it. For even 
p Psal. 119. 176.  God's children also ofttimes straying out of God's way, as we are wont to say of children, light into harms way, and come home again by weeping cross. Even God's children are now and then shaking hands with the wicked, and taking part with God's enemies, as 
q 2 Chron. 18. 1, 3, 31. & 19 2.  josaphat with Ahab, which they pay full dear for oftentimes before they have done with it: yea as our children, so 
r Deut. 32. 15.  God's children, when they are full fed especially, are over-prone to grow wanton, and will needs be dipping their finger sometime in the Devil's sauce, as I may so say; as children sometime out of a liquorish 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 deal with; which costeth them afterward many a deep sigh and a salt tear, ere they can recover again of the evil, and the inward discomfort, that by means thereof accrueth unto them. It was David's case: 
s Psal. 30. 6, 7.  when he was now at rest and ease, 
t 2 Sam. 11. 2, 3, 4.  he was led aside, and fell a dallying with some sinful delights, that 
u Psal. 32. 3, 4.  eclipsed his joy and comfort, and procured to him such discomfort, as made his life for a long time together most uncomfortable to him, 
x Psal. 51. 8, 12.  it being a long time ere he could throughly recover his former state of joy and comfort again. But what is the true cause of discomfort in such cases? It is not godliness; it is 
Causa tristitiae peccatum est: causa laetitiae justitia est. Aug. in Psal. 42.  ungodliness. 
y Crudelem medicum intemperans aeger facit. P. Syr.  A disordered patient, we say, maketh a cruel Physician. The patient's disorder and misdieting of himself, contrary to the rules by the Physician prescribed him, procureth him oft much pain, disturbeth the cure of his disease, hindereth his recovery, requireth new purge and potions, yea peradventure hearing and cuttings, that otherwise he should not have needed; which 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. ad cives periclitant.  to lay the fault of, therefore, on the Physician, or the rules of Physic, or the courses by him prescribed, and of the patient neglected, were unreasonable and senseless.  
6 
Answer 6.  Are the godly in these cases full of sorrow and grief? Even in such sorrow and sadness there is the 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Caes. hom. 4.  seed of sound joy. 
a Matth. 5. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Philip. hom. 14.  The way to joy is by grief; as the way by Physic is to health. As the worldly man's 
b Pro. 14. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Antipho. Apes pungunt, quia ubicunq dulce est, ibi & acidum teperies. Petron. satire.  joy endeth in grief; so the godly man's 
c Esai. 61. 3. Matth. 5. 4.  grief endeth in joy. 
d Greenhan observ.  He is not far from true joy, that can sincerely sorrow for his sin. For as 
e Bellun 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  war with the world procureth peace with God; so 
f 2. Cor. 7. 9, 10, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Phil. hom. 15.  sorrow for sin produceth joy in God. Yea he hath much matter of sound joy in him, as we shall afterward see, that can and doth seriously lament and bewail his own wants, his untowardness, his former wantonness, his wickedness. What say I, there is matter of joy? There is even joy oft herein. There are 
g Gen. 43. 30. & 45. 2. & 46. 29, 30. Communis lachryma est & moerori & gaudio. Non solus dolour lachrymas habet; habet & laetitia lachrymas suas. Ambros. in satire. Habet & lachrymas magna voluptas. Sen. Thy. 5. 2.  tears of joy, as well as of grief; and there is also 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gr. Naz. in jul. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Caes. hom. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isid●r. Pe●ep. 8. l. 3. Flebo meos casus: est qu●dam stere voluptas. Expletur lachrymis, 〈◊〉 dolour. Ovid. trist. 4. 3.  pleasure and delight sometime even in mourning and bemoaning themselves, as well as in mirth. And I make no doubt, but that many of God's children do many times take as much 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. 〈…〉 14.  delight, and find as much comfort, even in their godly grief, and in the bewailing of their wants, as any worldly men do ordinarily in those outward pleasures, that their hearts and affections are most carried away with. Nor let any natural man much marvel hereat. For if such can take so much pleasure, as I have heard some of them confess, and as 
l Ipse dolor v●lupt●s est. Aug. confess. l. 3. c. 2.  Augustine observeth, in seeing an idle play of some feigned subject, that so affecteth them, that it draweth tears from them, though the thing acted nothing at all concern them, nor, it may be, ever was in truth executed, that they desire and long exceedingly to see it again; then they need not marvel, if God's Children can take much more pleasure in this their holy grief, though it draw many a tear from them, that so nearly concerneth them; and in those religious tears, which are so pleasing to God, that they cause 
m Luk. 15. 7.  much joy in heaven, and by which 
n 2 Cor. 7. 10.  so much benefit accrueth to themselves. They may well be comfortable, that are 
o Matth. 5. 4.  the procurers of comfort; they may well be pleasant and delightful tears, that are 
p Luk. 6. 21.  sure pledges of eternal joy and delight.  
7 
Answer 7.  Do not the godly seem so joyful ofttimes as the wicked? or make so much show of mirth outwardly? It followeth not that therefore they are not as joyful, or have not as much mirth as they. For the joy of God's children, as the ground of it, is more inward, than outward: as 
q 1 King. 6. 4. Ezech. 40. 16.  the windows that conveyed the light into Salomon's Temple, were wider within, than without they were. 
r Levium metallorum fructus in summo est: illa opulentissima sunt, quorun in alto latet vena, assiduè plenius responsura f●dienti. Sen. epist. 23.  The richest veins of Oar lie deepest in the ground. And 
s Solidun gaudium plus introrsus patet. Ibid.  the greatest joy many times makes outwardly lest show. As hypocrites ofttimes 
t 2 Cor. 5. 12.  rejoice in the face, as the Apostle speaketh, when yet they rejoice not in the heart; and worldly men many times 
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 while pinched with pain: so the godly ofttimes rejoice in the heart, when yet they rejoice not in the face; (
x 2 Cor. 6. 10.  as sorrowing, saith the same Apostle, and yet always rejoicing:) and have their souls fraught inwardly with abundance of joy, though their looks outwardly show it not. 
y Psal. 45. 13.  The King's daughter, saith the Psalmist, is all glorious on the inside. As the glory of God's Church; so the joy of God's children is much, yea or most, inward: and it is no marvel, therefore, if 
z 1 john 3. 2.  the world and worldly men see not either the one or the other; they want 
a 1 Cor. 2. 14.  spiritual eyes to discern either. They think there is no mirth, but where there is giggling and laughing, or swaggering and revelling, and the like. But God's children may say to them, as our Saviour to his Disciples, 
b john 4. 33.  I have other meat than you wot of; so, 
c Non n●vit impius gaudium justi. Aug. in Psal. 137.  We have other manner of joy than you are aware of. The godly are oft merry, though they make little show of it: yea their mirth is most many times, when it is least seen. Those that prescribe rules for the choice of Simples, advice to take herbs in the Spring, flowers in Summer, fruits in Autumn, 
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 down; it is most in the root, when it is least in the stock; it is most of all than underground, when it is least to be seen above ground. And so it is ofttimes with the joy of God's children, 
e Martyr etiam in ●atena gaudet, Gaudebat Crispina, cum tenebatur, cum audiebatur, cum damnabatur, cum ducebatur. Aug. in Psal. 137.  it is most rise many times with them inwardly in the heart, when least show of it appeareth outwardly, or discovereth itself in their life.  
Lastly, 
Answer 8.  Is the joy of God's children many times obscured? or doth it not oft so evidently appear outwardly to the eye? It is no marvel. As we said even now, It is here oft Winter time with them. It is so in some sort generally so long as they live here. It is Summer here with the wicked, it is Winter with them. 
f Psal. 37. 2. & 92. 12. Foenea quadam foelicitate temporaliter florent. Aug. epist. 120. c. 5. Gramen hyeme viret, aestate arescit: arbour arescente gramine virescit. Idem in Psal. 36.  The one is as the grass that is green in Winter, but withereth when the heat of Summer once cometh. The other is as the Oak, that in Winter seemeth sear, but when Summer cometh sprouteth out, and continueth fresh and green then, when the grass is parched and burnt up, or made hay of. 
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 appear, then shall you also appear 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 cometh, you shall spring out, and be in your prime as trees and plants are 
h Malach. 4. 2.  when the Sun 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 Cant. 2. 11.  Canticles the Spirit specially speaketh of. And no marvel if joy and comfort be then ofttimes restrained with them; at least if they do not then so apparently offer themselves to outward view. Who would expect or require leaves or fruit ordinarily in Winter time from a tree? Not but that the godly have even at such times also good ground even for great joy and much comfort; howsoever they see it not for the present: or but that they have many of them many times in many such cases, 
k 2 Cor. 1. 5. & 7. 4.  as much joy and com●ort as ever: 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, arbour, non avis, ut Tertull. de resurr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 92. 12. & 1. 3. jerem. 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, aliis clam subnascentibus, palma verò perpetuis vestita soliis, quae semel produxit, ad finem usque retinet. Glycas ann. p. 1. c. 5.  like the Palmtree in that regard, that keepeth his green hue continually, and never casteth his leaf all the year long. But that then usually joy and comfort is somewhat obscured with the most, with weak ones especially, who yet when they are free from such fits, live as cheerfully, as joyfully, as comfortably as any.  
Such occasions and occurrents than are the godly subject unto now and then, that through their weakness oft disturb much and dim their joy for a time. And are not worldly men also subject to many diseases, disasters, crosses, griefs, discontentments, that set them oft off the hinges, and mar all their mirth? It is an unequal thing then for them to tax religion for that, or to twit the religious with it, which 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Simonides apud Plut. de util. ex inim.  to all other courses of life is incident as well as to it. An unequal thing for them to require such an equal tenure of disposition from a Christian man, in all occurrents and accidents, as no other is able to exhibit. They may 
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 natural man in the midst of some sharp fit of a burning fever or the like, as require alacrity and cheerfulness of a Christian in some such cases.  
But to come somewhat nearer home to the portion of Scripture that we have in hand. 
Answer 9  Is not the joy of the godly in this life either so full or so sensible? The Reason is here intimated. It is 
o Imperfectis adhuc gaudium saepe interscinditur. S●●. epist. 72.  but Seedtime as yet. And to see to ofttimes there is little difference, though indeed there be much, between an acre of ground that lieth still unsowen, and one that is sown with some precious seed.  
And so pass we on to the second Point before propounded, 
Consider. 2.  how far forth God's children do even here partake of this joy.. They are not wholly deprived or debarred of it for the present. For they are incited unto it, 
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 Harvest-time yet: that is not till 
q Matth. 13. 39  the world's end. Light is sown for them, saith the Psalmist.  
Whence observe we, that  
This Life is the religious man's Seedtime. 
Observ. 3.   
joy is but sown for him here.  
As 
r jam. 3. 18. Gal. 6. 7, 8.  the fruit of Righteousness; so Light and joy are said here to be sown.  
And that principally for these causes:  
1. 
Reason 1.  Because it is here hidden oft, it is not so apparent to the eye; it is as 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. tom. 6. orat. 42.  corn in the ground, that lieth there unseen: it is much clouded and obscured with many crosses and conflicts.  
2. 
Reason 2.  Because it seemeth buried and overwhelmed to some. As 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrysost. ibid. Solo sepulta credit quae sunt credita.  an ignorant person, that knew not the nature of grain, and the efficacy that is in seed, would think it were not sown, but buried and cast away, when it is cast into the ground, and laid up 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 unto. The grain may sprout in the ground, but 
u Terra nunquam sine usura reddit quod accepit. Cicde senect.  that is nothing in comparison to that that it is expected to come unto.  
4. 
Reason 4.  Because it is even here a breeding, and in time it will break forth, spring out, shoot up; yea so 
x Psal. 112. 4. Est. 8. 16.  it doth also here; and in due time produce and bring forth a plentiful Harvest. For, 
y Psal. 126. 5. Non spes solùm fructus, sed & fructus est ipse in semine. Bern. in Psal. 90. serm. 17.  Those that sow in tears, saith the Psalmist, shall reap in joy. And where this seed of Light and joy is now sown, a further larger crop of it shall there sometime succeed.  
The consideration whereof may serve; 
Uses 4.   
First, 
Use 1.  to admonish God's children not to be dismayed and discouraged, 
Admonition.  or to grow discontent, if they cannot find and feel yet that large measure of spiritual joy and comfort, that they desire, and expected, yea and in the word of God is oft promised. It is but our Seedtime yet. And would we have Seedtime and Harvest concur? No, 
z jam. 5. 7.  Behold the Husbandman, saith Saint james, how he waiteth fon the precious fruit of the earth; and expecteth patiently till 
a Zech. 10. 1.  the first and latter rain be passed on it. And in like manner must we have patience till God's Harvest-time come, and then shall we be sure to have our full crop, whatsoever it please God to impart unto us of it before; in the mean while looking constantly after the spiritual 
b Deut. 32. 2. Hebr. 6. 7.  rain of the Word, and praying instantly for the sweet dews of his Spirit, to descend down upon our souls, for the cherishing and improving of this seed of joy sown in us. When we have laid our grain into the ground, we do not look to see it the same day again, much less to reap the same day, (as he saith of the Hyperborean people far North, that 
c Heresbach. de re rust.  they sow shortly after the Sun rising with them, and reap before the Sun set, that is because the whole half year is one continual day with them:) no, we expect not the next day, nor the next week neither, to see it again above ground; but we are content to wait patiently till the year come about; and are glad when we see it but after a month it may be, begin to peep out of the ground, living in hope still of the further growth of it, and to enjoy at length, after the spire and the blade, a full ear. So must we learn likewise herein patiently to wait Gods good leisure, and though we see a long time but slender growth, scarce any sight at all of it, yet not to be dismayed therefore or discouraged, but 
d Spes alit agricolas: spes sulcis credil aratis Semina, quae magno samore reddit ager. Tibull. 2. 6.  live in hope, as the Husbandman 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 we live in hope, and 
e Rom. 4. 24.- credula vitam Spes fevet.- Tibull. ibid.  live by hope here than there, because the seed that is there sown, after it is so sown may miscarry; it may be cast into the ground, and die there, and so never come up again: (
f joel 1. 17.  The grain, saith joel, is rotten under the clods:) it may spring up well, and 
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 joel 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 even in your mouths. But this spiritual seed of light and joy (
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, cum semel undè petatur inveneris, Et ep. 27. Si quid obstat, nubium modo intervenit, quae infra feruntur, nec unquam diem vimcunt.  the main matter and ground of it, I mean) that is sown in the hearts of God's children, being an incorruptible seed, shall never die and decay, but though it may seem to lie dead there for a long time together, yet it shall surely sprout out, and in time show forth itself; yea it is even then sprouting, when it seemeth so to lie 
k 1 Cor. 15. 36.  dead, and it will daily be growing, as the 
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 Prov. 4. 18.  the way of the Just, saith Solomon, is as the light, that shineth more and more till it be broad day light. And, 
n Psal. 37. 6, 7.  God will in his due time bring their righteousness forth as the light, and their judgement as the noonday, that do quietly and constantly rest upon him, and are content to wait and abide his pleasure. For, 
o Gal. 6. 8.  He that soweth to the Spirit, shall from the Spirit reap life eternal. And, 
p Prov. 11. 18.  He that soweth righteousness, shall have a sure reward. And, 
q Gal. 6. 9 Use 2. Caution.  In due time we shall reap, if we faint not.  
In the mean space let us take heed, that we be not herein our own enemies; that we do not by our disorders and excesses, by our own wickedness or wantonness disturb wilfully our own peace, and so eclipse our own light, by 
r Esai. 59 2. ●am. 3. 44.  interposition of some grievous enormities, which as 
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 dark body of the Earth coming between the Sun and the Moon, may be a means to restrain the sweet influences of God's Spirit, that otherwise we might have enjoyed: (
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.  wouldst thou never be sad? saith Augustine, have an eye to thy life, be careful ever to live uprightly: A religious life can never want matter of much joy.) Or how we grow 
u 1 Thess. 5. 19, 20.  negligent in the use of good means for the maintaining and feeding, yea 
x 2 Tim. 1. 6.  for the stirring of it up, and the making of it burn clear, that so we may walk cheerfully and comfortably in the light of it. For 
y Zech. 4. 2, 3, 12.  light must, we know, be maintained, and oft 
z Exod. 27. 21.  tended and trimmed, or else it will but burn dim and afford little light. Yea, if we do find at any time some defect in this kind, some restraint of spiritual comfort, let us descend into our souls, and seriously examine ourselves, whether we nourish not within us some secret corruption, that may choke this our joy, and like a thick fog, or a filthy vapour ascending up in our souls, may keep the light of God's countenance from shining in upon us so brightly as otherwise it would, or peradventure formerly it hath done.  
Again, 
Use 3. Exhortation.  Is this seed sown already? and is there a sure crop to come of it? Then, as the Psalmist thereupon here inferreth, 
a Vers. 12.  Rejoice, ye righteous, and be glad in the Lord. Be not as ground or land that lieth wholly unsowen. Full glad is the Husbandman when he hath had a seasonable seedtime, and hath got his grain once well into the ground. But how merry, think you, would he be, if he could have his crop secured? This should therefore serve again to incite and stir up all God's Children, to constant and continual joy and rejoicing, having so sound a seed of joy sown in them, and being so sure of a large and plentiful crop of it: to say with the blessed Virgin, 
b Luke 1. 46, 47.  My soul doth magnify the Lord, and my spirit rejoiceth in God my Saviour: And with the Spouse in the Prophet, 
c Esai. 61. 10.  I will greatly rejoice, and my soul shall be joyful (for why should it not be so?) in my God; even 
d Habb. 3. 18.  in the God of my salvation.  
Yea it may well serve to check us, 
Use 4. Reprehension  for that fond and wilfully we suffer ourselves by every slight and trifling occasion to be bereft of this joy, whereof God's mercy and goodness hath in part put us here in present possession. There is 
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 peevish humour naturally in every one of us: and some tang and taint of it we may observe even in Abraham; 
f Gen. 15. 1, 2.  Fear not, Abraham, saith GOD himself to Abraham; I am thy buckler, and rich reward. But, Lord, what wilt thou give me, saith Abraham to GOD again, so long as I go childless? As if all he had were nothing, or he could have no joy of any thing, so long as he was without that one thing, so long as he wanted a son and heir: as 
g Ester 5. 12, 13.  Haman had no joy of all his wealth and honour, and grace and favour with King and Queen, so long as 
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 us. We are like 
i Contemnenda miramur, pueris simillimi, quibus omne ludicrum in pretio est. Parentibus quip, nec minus fratribus, praeferunt parvo aere empta monilia: & tam nucibus amissis flebunt quam parentibus. Sen. de ira l. 1. c. 12.  children with whom toys and trifles are more regarded than matters of greater worth and weight: and who therefore 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de tranquil.  if some one of those toys be taken away from them, though they have many more of them beside, will in a pettish humour cast all the rest away after it, and sit whining for that one. The loss 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 have lost, or do want and would have, I say not of 
l Genes. 37. 34, 35. 2 Sam. 18. 33. & 19 2-7. jerem. 31. 15.  a child, or of a friend, or a father, or of some worldly means, (that the most are wont most 
m Ploratur lachrymis amissa pecunia veris. juven. sat. 13.  heartily to mourn for) but of a fine ruff, or a new fashion, or of a good look from some great one, or of a bow of the knee from some inferior one, or of an hawk, or an hound, or 
n See guevara's letter to a Lady, upon such an occasion; in his golden Epistles. Et de quiousdam juvenal. satire. 6. Morte viri cupiant animā●ervare catelli.  a whelp, (for even so low, and yet lower, do our base affections oft deject us) doth so affect us, and go so near to the heart with us, that 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socrates apud Stob. c. 4.  it is a means many, too many, times to abandon all joy and mirth with us, as if all the 
p job 15. 11.  gracious favours of God towards us in Christ jesus, and all the 
q Ephes. 1. 18.  rich and glorious hopes of our eternal inheritance with him, were all nothing in comparison of such a trifle as that, or not able to joy and cheer up our hearts without it. This childish and sottish quality should we every one of us take notice of in ourselves, of too much proneness at least unto it, and 
r Ab hac te infamia vindica, ne videatur plus apud te valere unus dolour, quam haec tam multa solatia. Sen. ad Polyb. consol. c. 31.  strive and labour against it, as being worthily ashamed of it, and considering with ourselves, what an unworthy thing it is, that the love and loss of such piddling toys, yea or of any worldly thing whatsoever, should prevail so far with us, as to deprive us of that joy and comfort that our blessed estate in Christ jesus even for the present may well minister unto us. An Heathen man telleth a Courtier that had lost his Son; that 
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.  he had no cause to mourn, either for that or aught else, as long as his Sovereign was in safety, and he in favour with his Sovereign, he had all things in him; and should be unthankful to his good fortunes, if he were not cheerful both in heart and look, so long as things stood so with him, as than they did. How much better may it be said to every true Christian, let his wants and his losses be never so great, that he hath little cause to mourn for them, so long as he is in grace and favour with God; 
t Deum habens, oina habes. Aug. de temp. 146.  he hath all things in him, and 
u Quid hac jobi 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 diverse. 12.  so long therefore he is happy, and he have nothing else but him. And exceeding unthankful is he to God's goodness, if the apprehension of it 
x Act. 14. 17.  fill not his heart at all times with gladness; unworthy is he of salvation, by Christ, that cannot 
y Philip. 4. 4.  at any time find matter of rejoicing in Christ.  
Yea, but how can we rejoice, peradventure will some say, 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Basil. Caes. hom. 4. Quem vide ibid. & homil. etiam 5.  amids so many crosses and calamities 
Objection.  as God's Church and Children are daily vexed and annoyed with, yea and ourselves also among the rest? Or how can we rejoice, when we have so many sins and corruptions to be sorry for? Yea, how may we lawfully rejoice, when 
a Esai. 22. 12.  we are called unto heaviness and solemn humiliation, when we are commanded and enjoined by God, to mourn and lament? When either our own estate or God's Churches is such, that 
b Amos 6. 6. See the Spark.  not to be sorry, and to be even sick with sorrow, may well seem a sin?  
To this I answer:  
1. 
Answer 1.  We must ever remember so to keep one Commandment, that we break not another. 
c Matth. 4. 17. Mark. 1. 14.  Repent, is one Commandment; 
d Matth. 5. 12. Luke 10. 20.  Rejoice, is another. And he that commandeth the one, hath enjoined also the other. As Saint james therefore reasoneth, 
e jam. 2. 11.  He that said, Thou shalt not kill, hath said also, Thou shalt not commit adultery; though thou dost not kill therefore, yet if thou do commit adultery, thou art a transgressor. So here, he that hath commanded us to be sorry for our sins, and for the afflictions of our brethren, hath commanded us also 
f 1 Thess. 5. 16.  evermore to rejoice. And therefore though we fail not in sorrow for our sins, or for our brethren's afflictions, yet if we wilfully banish and abandon this spiritual joy which Gods Spirit requireth of us, we make ourselves thereby guilty of sin in God's sight. A sin it may be 
g 1 C●r. 5. 2.  not to be sorry at some time: and a sin it is for God's Child at any time not to joy. They say that 
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.  Negative precepts or prohibitions only, tie at, and unto all times: But this Affirmative injunction also concerning a Christian man's joy, 
i Continuum vult esse & non interruptum gaudium nostrum. Gilbert. in Cant. 10.  admitteth no intermission, but tieth unto all times. Sorrow may be sometime out of season: this spiritual joy, as of some food we say, is never unseasonable. The godly are at some times 
k Nehem. 8. 9, 10.  prohibited the one: they are never inhibited, but enjoined ever the other. Yea mark what I say; it is undoubtedly true: Albeit few be prone to offend that way, yet a man may offend even in excessive sorrow for sin, in thinking too much on his sins, in mourning unmeasurably for his sins. If such thy meditation of thy sin, and sorrow for thy sin shall so far prevail with thee, that thou art wholly 
l 2 Cor. 2. 7.  swallowed up with it, or by means of it, art either 
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 unto, and made wholly unfit for the performance of other necessary duties, that thy sorrow doth then make thee guilty of sin, and thou hast just cause to be sorry for that sorrow.  
2. 
Answer 2.  joy and grief, in some degree at least, may well stand together. As true joy may well stand with some fear. 
n Psal. 2. 11. Sic Matth. 28. 8.  Rejoice before him, saith the Psalmist, with fear. So 
* Habemus luctum gaudio mixtum. Petr. Martyr. in 2 Sam. 24.  true joy may well stand with some grief. 
o 2 Cor. 6. 10.  As sorrowing, saith the Apostle, and yet always rejoicing. He that hath commanded us to sorrow sometime, would never else have enjoined us 
p Philip. 4. 4.  at all times to rejoice. There is joy even in grief; as there is grief even in joy. Yea, though it may seem strange, yet it is questionless true, the greater grief sometime the greater joy; and the greater joy, the greater grief. A man may at the same time both be exceeding sorry for his sin, and yet rejoice exceedingly in the apprehension of God's mercy, in the free pardon and forgiveness of it. Yea, the greater grief a man hath for his sins, the more cause of joy he hath even in that regard. And the greater joy a man hath in the apprehension of God's favour in the forgiveness of his sin, the greater grief and sorrow for his sin it usually worketh in him. As where 
q 1 john 4. 18.  the servile fear ceaseth, that regardeth nothing but wrath, there the filial 
r Hosh. 3. 5. Timor ne pecces. Aliud est enim timere quia peccaveris; aliud timere ne pecces. Philip. in job.  fear of offending groweth usually most rife: For 
s 1 john 4. 19  the more a man is assured of God's love towards him, the more he loveth God; and 
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, quam qui maximè veretur offendere. Salvian. ep. 4.  the more he loveth him, the more afraid is he of offending him: So 
u Cessat horror, crescit dolour.  where the inward galls cease of a guilty conscience, there sincere grief for sin groweth fresher than ever before. To illustrate this by some familiar comparison. Suppose one that stood guilty of high Treason against his Sovereign, and that not in some inferior kind, but in the highest degree, either having made a violent assault upon the person of 
x 1 Sam. 24. 7, 11. & 26. 9  the Lords Anointed, or having not by accident, as 
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 Croesus his Son, but by a malicious train taken away the life of his only Son that should have succeeded him, having no other issue, in the Kingdom; and having been arraigned and condemned for the same, yet should by his Sovereign out of his gracious disposition, and at the earnest suit of some about him, have the fact pardoned him, and his pardon sent him. This party doubtless, as he could not but exceedingly rejoice in so undeserved, in so unexpected a favour; so withal, if he had any spark of grace or good nature at all in him, the very apprehension of his Sovereign's gracious disposition, would make him mourn for his foul fact more than ever before, considering with himself how wretchedly and unworthily he had carried himself toward one whom he found so graciously, beyond and above all, either expectation or imagination, disposed. The case is ours in effect: and not to insist long upon application of it: It may hereby plainly appear, how spiritual joy, may well stand with godly grief, and these two affections that seem the one contrary to the other, may yet agree well together in a Christian man's soul: since that the more a man joyeth in the assurance of God's goodness toward him, the more he must needs grieve to consider how by his wicked and rebellious courses, he hath demeaned himself wretchedly and unworthily toward that God, whom he findeth so graciously affected toward him.  

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 mourn for his sins then, and yet rejoice in God's mercy; be sorry for his transgression, and yet have joy of his pardon. And in like manner may he be grieved heartily for the present afflictions of joseph, and that even so as he may be sick with grief again; and yet withal be cheered and comforted in the consideration of that happy issue of them, that 
a Vers. 8, 10. ●sai. 27. 1, 3. & 49. 15. 1 Cor. 10. 13.  God's fatherly care of his Church, his power, his providence, his gracious promise, and his own Faith building thereupon, give him good hope and assurance, that they shall have in the end. For the Grief of God's Children in these cases is not a desperate grief, but 
b Psal. 102. 13, 19, 20. & 119. 49, 50, 52, 81.  a sorrow mixed with Faith and Hope. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nubecula est, illico pertransibit. Athanasius apud Socratem hist. Eccles. l. 3. c. 14.  It is but a storm, said that good Bishop, and within a while it will ●uer. And, 
d Psal. 125. 3.  The Rod of the wicked, saith the Psalmist, shall not rest upon the Lot of the Righteous. 
e Psal. 94. 14.  Nor will God utterly cast off his people; 
f Lament. 3. 31.  nor forsake his inheritance for ever. 
g Lam. 3. 32.  But though he send afflictions in upon them, 
h Dan. 11. 35.  to scour and to cleanse them, yet 
i Mica 7. 19  he will return again to them, and have compassion on them, 
k Psal. 106. 45.  according to the multitude of his mercies; and 
l Psal. 126. 4.  turn again their Captivity, as the Rivers in the South. 
m Esai. 10. 5, 12, 16, 17, 18.  When he hath by their adversaries wrought his own work upon them, (for 
n Ejus consilijs militant, etiam qui ejus consilijs repugnant. Greg. Agunt quod vult Deus, sed non volunt quod vult Deus. Bern. de great. & lib. arb.  even such also do his work, though against their own will:) 
o Psal. 81. 14.  he will turn his hand upon them, and 
p Psal. 78. 66. & 9 5.  utterly destroy them, 
r Vtitur Deus creatura rationali sed malevola, ut virga, quam correcto silio pater in ignem tanquam sarmentum inutile abjicit. Bern. de great. & lib. arb.  as the Father 
s Puer ergo es, qui nisi virgam qua verberatus es, verberari aut cremari videris, plorare non desistis. Idem inecstas.  to please the Child again, and to testify 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 God's wrath to heart, and the more they are humbled under his hand, (be the same either on themselves or others,) the more comfort may they have in their humiliation, as conceiving thereby the greater hope and assurance, that God will in mercy the sooner hasten the deliverance of his distressed ones, and the confusion of their oppressors.  
And thus again may a man 
t Psalm. 119. 158, 139.  mourn as heartily for the sins also of others, as he doth or would do for his own, and 
u Psal. 119. 136. jerem. 9 1.  lament even with floods of tears their folly, and misery like to ensue on it; and yet 
x Psalm. 119. 162, 163, 166. jer. 16. 19  have joy withal of his own conversion, and assurance of salvation: as 
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, having escaped shipwreck, may at the same time both commiserate the distress and danger of those that are still wallowing in the Sea amids the waves, and bickering with the billows there, in jeopardy every instant to be swallowed up irrecoverably in the deep; and yet the whilst rejoice also in, and be thankful unto God for their own safety. joy and grief therefore may well concur and agree together. 
z Lex legi non miscetur; (sed nec adversatur:) utraque sua it uta. Sen. de benef. l. 6. c. 6.  Nor do God's Commandments herein cross or contradict one another. We may well sorrow sometimes, and yet always rejoice.  
3. 
Answer 3.  Even in the greatest afflictions may God's Children have much joy. For, 
* Psal. 112. 4. Lux oritur justo, quae non oritur injusto. Aug. in Psal. 96.  To the just, or the upright, ariseth light in darkness, saith the Psalmist. 
“ Esai. 59 10.  The ungodly meet with darkness oft in the day: the godly have light oft even in the night: 
† Amos. 8. 9  The Sun goeth down at noonday oft with the one: it riseth oft even at midnight with the other. 
a 1 Pet. 1. 8.  In whom you trust, saith Saint Peter, and rejoice with a joy unspeakable and glorious; albeit, by occasion of manifold temptations, ye are for a season in some sorrow. And, 
b jam. 1. 2.  My Brethren, saith Saint james, count it exceeding joy, when you fall into many trials or troubles. And, 
* ● Cor. 7. 4.  Great is my rejoicing; I am full of comfort; I have joy over-abundant in all my tribulations, saith Saint Paul. They may retain joy in them, yea they may draw matter of joy from them. 
c Sapienti contexitur gaudium: nulla rumpitur causa, nulla fortuna. Sen. ep. 72.  They may retain joy in them: For it is another kind of matter, and a matter of far greater consequence, that is the ground of their joy. 
d Nunquam credideris foelicem quenquam ex foelicitate suspensum: fragilibus innititur, qui adventitio laetus est. Ibid. 98.  A Christian man's joy dependeth not upon freedom from afflictions, but 
e Rom. 5. 1, 2, 3.  upon the assurance of God's favour towards him for the present, and upon his hopes of future matters. Yea they may draw matter of joy from them: Since they do, or may know that they are good for them, and do work for their good: 
f Philip. 1. 19  I know, saith the Apostle, that this shall turn to my salvation. And, 
g Rom. 8. 28.  All things work together for the good of those that love God. And as the sick man therefore may rejoice at the coming of the Surgeon, (though he know full well that he must needs put him to much pain,) that cometh to saw off some part gangreaned, or to cut him of the stone: So may the godly have joy, 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 Hebr. 12. 6, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. ethic. l. 2. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem rbel. l. 1. c. 14.  Gods loving and fatherly chastisements of them for their good; and considering that 
i Hebr. 12. 11.  though no such chastisement for the time seem joyous, but grievous, yet they bring forth the peaceable fruit of righteousness in those that are therewith exercised. And this the rather, when the afflictions that befall them are such, as tend directly to give them the greater assurance of their future eternal happiness. As the Apostle telleth the Philippians, That 
k Philip. 1. 19  their adversary's rage and fury against them, was as well an evident sign of the salvation of the one, as of the destruction of the other: and the Thessalonians, That 
l 2 Thess. 1. 5.  their sufferings for Christ and his Kingdom, did evidently show that God had vouchsafed them a part in that Kingdom, for which he had called them in such sort to suffer: and that 
m 2 Thess. 1. 7.  their troubles here were a pledge and seal of their eternal rest there. For, 
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 live with him; if we suffer for him, we shall reign with him. And why may not Gods Children rejoice then, even in their greatest afflictions, when they shall consider that 
o 2 Cor. 4. 17.  this 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  light trouble that lasteth but for a short season shall procure unto them, as the Apostle speaketh, 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . an exceeding excessive eternal weight of glory. For the further confirmation and fuller illustration of this point, consider we the Nature of that excellent Creature, one of 
r Genes. 1. 3. 2 Cor. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. hexan. serm. 2.  the first of God's works, that this joy of God's Children is compared to in my Text. Concerning which, I will make bold to insert here a very comfortable Meditation of a Nameless Author, and that somewhat more largely, because the Book is not commonly to be had. 
s A Sermon on the Psalm Qui habitat, or Psalm 91. translated out of high Dutch into English, and printed at London by Leonard Askell.  We see and prove, saith this Author, by daily experience, how powerful and dreadful a thing the darkness of the Night is. For when it falleth, 
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 covereth and muffleth up the face of the whole world; 
u jam color unus inest rebus, tenebrisque teguntur Omnia. Ovid. fast. l. 4. Nocte latent mendae;- Horaque formosam (deformem potius) quemlibet illa facit. Idem art.- 1. & rebus nox abstulit atra colorem. Virg. de quo jul. Scal. ad Cardan. exerc. 75. §. 7.  it obscureth and hideth the hue and the fashion of all creatures; it bindeth up all hands, and breaketh off all employments; (
x john 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 cometh, saith our Saviour, wherein no man can work;) 
y Exod. 10. 22, 23. Omnia noctis erant. Varre Argonaut. Quod laudat Ovidius apud Sen. controv. 16.  it arresteth and keepeth captive all living wights, men and beasts, that they must be still and rest there, where it arresteth them; yea 
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 fearful and faint-hearted, full of fancies, and much subject to frights. It is of all others such a powerful and unconquerable Tyrant, as no man is able to withstand. And yet nevertheless, 
a Lux in tenebris lucet. john 1. 5.  it is not of that might that it is able to overwhelm, or to quench the least light in the world. For we see that 
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 2 Pet. 1. 19  candles light that is lighted, withstandeth the whole night, and not only suffereth not the darkness to cover, or to smother ano oppress it, but it giveth light also even in the midst of the darkness, and beateth it back for some space and distance on every side of it: So that which way soever it is borne, or wheresoever it cometh, there must darkness depart and give place unto the light; all the power and the dreadfulness of it, cannot help or prevail aught against it. And though the Light be so weak, that it cannot cast light far about, or drive the darkness far from it, as in the spark of an hot coal, yet cannot the darkness cover or conceal, and much less quench it; but it giveth light to itself alone at least, so that it may be seen a far off in the dark; and it remaineth unconquered of the dark, though it cannot help other things, nor give light unto them. Yea (that that is yet more wonderful) 
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 piece of wood, which hath the faintest light that can be found, yet remaineth invincible of all the power of darkness; and the more it is compassed about with darkness, the clearer light it giveth. So little is darkness able to overcome or keep down any light; but that it ruleth, and vanquisheth, and expelleth the darkness, which else overwhelmeth, and suareth, and fettereth and putteth all things in fear. Now if this Natural Light, but 
e Esai. 45. 7.  God's Creature, be so powerful and so able to prevail against the darkness of the Night: Why should not that spiritual Light, that 
f Lucerna Dei in spiritu hominis. Prov. 20. 27. 2 Cor. 4. 6.  God's Spirit doth kindle and set up in the hearts of God's Children? Yea why should not God himself, 
g john 1. 8, 9 Lumen illuminans & non illuminatum. 1 john 1. 5.  the only true and eternal Light, 
h Psal. 74. 16.  the Creator of that Light, and the 
i Psal. 36. 9  Wellspring of Life and Light, 
k Ephes. 3. 17.  dwelling himself by his Spirit in the hearts of the Faithful, 
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 darkness, and to minister sound joy and sweet comfort unto them, in the very midst of their heaviest and most hideous afflictions? He can doubtless do it at all times; yea and many times also he doth it. For, 
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 jesus Christ, the Father of Mercies, and the God of all Consolation, that comforteth us in all our Troubles: Yea, that not only comforteth us, but comforteth us in that manner and measure, that 
n 2 Cor. 1. 5.  As our Tribulations abound for Christ, so our Consolations also abound in Christ. And certainly as Wellwater is wont in Wintertime to be warmest; so many times Gods Children in the midst of their greatest afflictions; some 
* Act. 16. 25.  in the dungeon, some at the stake, some even 
o Read the story of james Bainham, and of Rob. Glover, & of Thomas Hauks, and Rose Allen; as also of john Denley, john Lomas, john Denny, and Thomas Spicer with their consorts, that sung in the fire: in Fox's Acts and Monum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. in jul. exact. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem ep. 57 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem in jul. 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 every side of them, have found greater comfort than ever they did when they were free from those afflictions; have had such strange joys even there and then imparted unto them, as they were scarce ever before acquainted with. To persuade the godly Martyrs to courage, constancy and cheerfulness in their sufferings for Christ's cause, the Ancients used a twofold Consideration. One was, that they could expect to suffer no harder nor harsher things, at the hands of cruel Tyrants, 
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 diverse had done, and had been willing to yield themselves unto, upon advice of the Physician, at the hands of the Chirurgeon. Another was, that no cruelty could be exercised upon them, but that some 
q Timebit forsan caro gladium graved, & 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: cum 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 cum in exitium, plisane pilo contunderetur, Tuned, tuned, 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 love & affection to their Country, and a zeal of the good and welfare of it, or out of a desire to maintain their credit & reputation, or out of an affectation of future fame and renown, or 
r Eadem omnia saevitiae & cruciatus certamma, jam apud homines affectatio quoque & morbus quidam animi conculcavit. Qu●t otiosoes affectatio armorum ad gladium locat? Certè ad feras ipsas affectatione descendunt; & de morsibus, & de cicatricibus formosiores sibi videntur lamb & 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 serpents. Tertull. ad Martyr. Inventus est qui flammis imponeret manum; cujus risum non interrumperet torture. Sen. ep. 76.  out of a resolved obstination and obfirmation of mind, had not quietly only, and patiently, but even cheerfully endured the like. Yea the Heathen man observeth, that not only 
s The Stoics of whom Act. 17. 18.  those Philosophers that made Virtue the chief good, but 
t The Epicureans, of whom there also.  those also that pleaded wholly for pleasure, and placed all Humane, yea and Divine Happiness in a manner, wholly in it, yet held that a man might be cheerful amids the most exquisite torments that might be, 
u Vir fortis & justus cum 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 honesty and fidelity that he suffered for: 
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 sorry comfort indeed) that formerly he had enjoyed, and now cheered up himself with the remembrance of. And 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epicurus apud Laert. cum ●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 deathbed, amids grievous torments from the Strangury, that then held him, and inward Ulcers, professed (if a man might have believed him) that he then lived the happiest life that ever he did. Now to reason, as the Heathen man himself hence doth: 
b Quare haec incredibilia sunt apud cos qui virtutem colunt, cum 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 seem incredible with those that follow Virtue? 
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'd ep. 76.  If an obstinate stiffness of mind, that lasteth usually but for a spurt, could prevail so much with some; why should not Virtue, well grounded, that is wont to be constant in her courses, enable others much more to as much? So, we may well say; 
d Tanti vitreum, quanti verum margaritum? quis non libentissime tantum provero habeat erogare, quantum alij profalso? Tert. ad Martyr.  If a vain shadow, a liveless image of virtue could prevail thus far with some: why may not true Faith and Christian Fortitude effect as much or much more with others? 
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 vain blast only of man's breath, be able to carry men cheerfully through such unsufferable sufferings: how much more may 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. homil. 4.  the present assurance of God's favour, together with the hopeful expectation of an eternal reward, be able to maintain a constancy of cheerful constitution in a Christian man's soul, amids the heaviest afflictions that can here be endured? If the uncertain hope of recovery of unconstant health, and prolonging of a miserable life a while, and 
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 means to cheer up the patient under the saw, or launcer, or searing iron of the Chirurgeon, though the pain he undergo seem unsupportable: how much more may the assurance of immortality (
h Vera sanitas ipsa est immortalitas. Idem ibid. 74.  the only true and sure health) and life everlasting shortly after to ensue, cheer up the faithful man's heart amids as great or greater matters, if he be called thereunto? If the Spirit of man possessed with some obstinate humour, can steel a man's heart (as 
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. justin. 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 cum lateraretur, eo fuit habitu oris, ut superante laetitia dolores, ridentis etiam speciem praebueri●.  it is reported to have done) to such a contempt of torments, that no torture hath been able to interrupt his laughter, or to break off his derision of those that have tired themselves more than him, with torturing of him: what shall not the Spirit of God and Christ himself, by his Spirit, be able to strengthen and enable those unto, 
k Rom. 8. 9, 10, 11.  whose hearts his Spirit, and he by his Spirit possesseth? 
l Rom. 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  We therefore even glory, not rejoice barely, in afflictions, saith the Apostle, 
m Rom. 5. 5.  because the love of God is shed forth into our hearts, by the Spirit that is given us. And, 
n ●hilip. 4. 13.  I am able, saith the same Apostle, to do (yea and to endure also) any thing, (yet not by mine own strength, but) through Christ enabling me. 
o Colos. 1. 11.  Being strengthened with all might by his glorious power unto all patience and long-suffering even with joyfulness.  
4. There is no time, 
Answer 4.  no state whatsoever, wherein the godly man hath not great cause of joy. It were unreasonable to require such incessant joy of such evermore and at all times, had not such at all times good reason to rejoice. 
p 1 Thess. 5. 16.  Rejoice evermore, saith the Apostle: and, 
q 1 Thess. 5. 18.  In all things give thanks. And surely, if we ought, as the same Apostle elsewhere saith, 
r Ephes. 5. 20.  At all times and in all things to be thankful; then questionless we ought at all times and in all things to be joyful, as well in adversity, as in prosperity, as well in afflictions, as in freedom from them, as well when things fall our cross, as when it fareth with us as we would. The godly man than hath at all times good & just cause of joy: it is apparent. For, 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. ep. 62.  God's injunctions are not unreasonable. But I go a step further, and dare be bold to aver it, that every righteous man, every one that is truly religious, hath at all times, if he could himself see it and apprehend it, much more matter of joy, than he hath of grief, or can have. For what doth or can minister more matter of grief, than God's favour and love in Christ may afford matter of joy? And those therefore that are ever in the favour of God, (what should I need to add; and that live in hope of eternal glory with God?) can at no time have so great cause of grief, but that they have even at the selfsame time much more cause of joy. But every godly man is ever in favour with God: 
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 dolour impetum faciat, pedem referet: interritus & contra illa ibit & inter illa.  Every godly man therefore hath ever and at all times, if he were so wise as to apprehend it, more ample matter of joy by much than of grief.  
Yea, 
Objection.  but it is the Just or the Righteous man, will peradventure some say, that must, that may thus rejoice: And where are any such? 
u Prov. 20. 9  Who can say, saith Solomon, I have so purified mine heart, that I am wholly free from sin? No: 
x Eccles. 7. 20.  There is no man Just or righteous on earth, that doth ever well, and 
y 1 King. 8. 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. de pace 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I'd de plag. grand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem in Basil.  never evil. A vain thing may it seem then to exhort men to rejoice, when the condition annexed is such as excludeth all from rejoicing. To what end is it to incite the Just to rejoice, when there are none such that may rejoice?  
The answer is ready at hand, in the latter part of the Verse. By Just are meant all such as are Upright in heart.  
Which clause is added;  
Partly to exclude the Hypocrite,  
And partly to temper and qualify the rigour of the term before used, 
Answer. Considerate. 3. Illustration.  if it were strictly and exactly taken.  
So that it is a note as well of Extent, as of Restraint: 
Uses 2.   
1. 
Use 1. Restraint.  Of Restraint to exclude from this joy, 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 Math. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Esai. 58. 3, 5.  that make a sour face, that they may seem to fast, saith our Saviour; that 
b Luk. 16. 15.  justify themselves in the sight of men, 
Extent.  but God seeth their hearts what they are, 
Sorts 6.  and seeth them to be far other than either they should be, 
Sort 1.  or they pretend themselves to be. 
Ficta, non recta.   
2 Of extent, 
Use 2.  to extend and enlarge this joy, the ground of it and the right to it, to all that are single and sincere-hearted: and so to give 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 heaven.  
It is as a key to let in the one;  
It is as a bolt to spar and bar out the other.  
To clear this further by a distinction or two of Bernard's and Ambrose.  
There are six either sorts or degrees of justice or Righteousness.  
1. Ficta, sed non recta: feigned or counterfeit Righteousness, but not sincere or sound. Such as 
c Matth. 23. 27, 28. Ficta, fucata, non vera, sincera. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Tim. 3. 5.  the pharisees was. 
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 righteousness in outward show and semblance, but not in inward truth and substance. Like 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nihil enim simulatum & fictum verae virtutis esse certum est. Ambr. office l. 2. c. 22.  counterfeit coin, that hath the King's stamp indeed, but is base and bad metal, 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 Righteousness, sound and sincere, but not perfectly pure. When, though sin do 
f Rom. 7. 17.  remain still with men, yet it doth 
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 reign in them. There is a mixture in them, as of Light and Darkness, dimness at least, in a painted glass, died with some obscure and dim colour: it is transparent and giveth good, but not clear and pure light. And 
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 righteousness of all faithful persons while they live here.  
3. 
Sort 3.  Pura, sed non firma: A righteousness pure and perfect, but not firm & permanent. Such was the Righteousness of our first Parents before their fall. 
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 Genes. 1. 27. Ephes. 4. 24.  such did God create them: 
Pura, non firma.  they had no sense at first of any evil motion at all in them, much less did they yield or give any consent to any such. But 
l Sed quia firma non fuit, & puritatem facilè perdian, nec rectitud●ē retinuit. ibid.  firm and permanent it was: (it might have been, if they would:) for 
m Eccles. 7. 29.  they changed wilfully that estate that God created them in, and so fell away from that their original Righteousness.  
4. 
Sort 4.  Firma, sed finita: A righteousness not pure only, 
Firma, sed finita.  but firm too, yet finite: Such is 
n Mat. 25▪ 31. 1 Tim. 5. 21. Apud Angelos recta, pura, & firma, sublimis, sed divina tamen inferior. A Deo collata, non ipsis innata. justi ex eo, non coram eo; munere ejus, non in comparatione ejus. ●ernab.  the righteousness of the elect Angels, and of 
o Heb. 12. 23. justi perfecti.  the blessed Saints glorified in part now in heaven: and shall be of 
p Luk. 20. 36. Angelis pares.  all the Elect as well Men as Angels after the last day.  
5. 
Sort 5.  Infinita: An infinite righteousness. Such is the righteousness 
q Dei solius. Ipse sibi justitia est, c●jus voluntas non tam aequa, quamipsa aequit as; & 〈…〉 quampsa substantia. Bern, ib.  of God alone; 
Infinita.  of him that is not righteous only, but even Righteousness itself: and the Righteousness of all Creatures both men and Angels put together, is as 
r 1 Sam. 2. 2. Matth. 19 17.  none in regard of his, being the same with himself.  
The first of them is, in this term, excluded from sound joy; 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 attain to the fourth: and it may well therefore constitute a distinct sort or degree to make up 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. cum haec omnia desiderio affectus impleverit, non ex omni parte perfectus, sed perficiendus. Prosper. de vit. contempl. lib. 1. cap. 8.  An imperfect Righteousness, but yet firm; or a firm and permanent Righteousness, though not yet pure and perfect: Since that the Grace of God begun here in the Hearts of his holy ones, though never so infirm and weak in itself, yet being 
s 1 Pet. 1. 5. Firmior est fides quam reponit po●itentia. Lactant. institut. l. 5. c. 13.  supported and upheld by the power of his Spirit, is sure never wholly or fully to fail: but as the light that the Moon receiveth from the Sun, though to our seeming but very little at first shortly after the change, as we term it, yet it increaseth more and more daily, till it come to the full; so shall 
t Pr●v. 4. 18.  the light of Grace in God's Children, though 
u Tanquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ubi plus luminis quam tenebrarum, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ubi pl' tenebrarum quam luminis: uti distingu●●t gra●●●atici ad Homerum. Eu●●th Odyss. 〈◊〉.  but little, scarce sensible at the first either to others or themselves, 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 never (herein contrary to the manner of the Moon) impair or abate again.  
So that the Point that hence ariseth is this, 
Point 3.  that  
joy belongeth to the Upright, 
Branches 2.   
And to the Upright only.  
First to the Upright; 
Branch 1.  that is, as well to those that be sincere-hearted, as to those that be perfectly and exactly righteous: yea to all upright, be they strong or weak ones, be they well grown, 
Righteous.  or but new borne babes in Christ jesus. 
Ranks 2.   
For whereas there are two ranks of Men truly Righteous: 
Division 1.   
The former of such righteous ones as never fell, 
Rank 1.  never sinned: 
Rank 2.  the estate of 
a 1 Tim. 5. 21.  the elect Angels, that 
* Luk. 15. 7.  need no repentance, that like the Prodigals elder Brother, 
b Luk. 15. 31.  never left their Father's house, 
c Luk. 15. 29.  nor ever offended him in aught.  
The latter of such righteous ones 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. apolog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem de plag. grand. & in jul. 2. Pri●● virtus peccata non perpetrare sed vitare; secunda perpetrata corrigere. Greg. mor. l. 6. c. 17.  as have fallen indeed, but are risen again, through God's mercy in Christ their Saviour, 
e Ephes. 1. 19, 20. & 2. 1, 5, 6.  restoring them in part, and raising them up again 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 faithful in part ᶠ renewed, and regenerate, and restored again to their Original Righteousness:  
Or to come nearer to the Point;  
The former of those that are 
g justi habitu perfecto.  righteous in regard of a perfect habit, or an absolute perfection of righteousness: And 
h 1 Pet. 3. 11. Act. 3. 14. 1 john 3. 5.  so our Saviour Christ only here on earth was; and 
i Hebr. 12. 23.  the Saints saved 
Division 2.  now in heaven are. 
Rank 1.   
The latter of those that are 
k justi desider●o, study, co●titu.  righteous in regard 
Rank 2.  of the desire, study, endeavour, and imperfect practice, rather than perfection of righteousness: Such as sincerely desire to fear, and to serve God; and endeavour constantly to do his will: as have respect to God's Commandments: and think upon them to observe them: though they cannot keep or fulfil them so as they should: that follow after righteousness, as a workman doth his trade, that he hath bound himself an apprentice to, though he be not yet his crafts-master: And so 
l job 1. 1.  job is said to be Just, though he had his infirmities and failings, by his own confession, 
m job 9 3.  not a few. So 
n Luk. 1. 6.  Zacharie and Elizabeth are said to have been righteous in God's sight; that is, truly and sincerely, though not perfectly, righteous: for they were 
o Luk. 1. 20. Vide Aug. ad 2. Epist. Pelag. l. 4. c. 7.  not also without their wants. And even these latter also have right to, and may have part in the joy here propounded as well as the former, though the former enjoy it far more fully than they do. For, 
p 2 Chron. 30. 18, 19  God will be merciful, yea he hath already been, and is merciful, to those that set their hearts aright, & 
q Nehem. 1. 11.  that desire to fear his name. And, 
r 1 Chron 28. 7.  I will be with him, saith God of Solomon, if he endeavour to do my will. And, 
s Psal. 119. 6.  Then, saith David, shall I not be confounded, when I have respect to all thy Precepts: & 
t Psal. 22. 23.  When I am upright with my God. And, 
u Psal. 103. 17, 18.  The loving kindness of the Lord is from ever and for ever, upon those that think upon his Commandments to do them. And, 
x Prov. 21. 21.  He that followeth after Righteousness shall find Honour and Life; true honour and eternal Life. For 
y Rom. 2. 8.  unto those that by patient perseverance in well-doing seek honour, and glory, and immortality, will God render Life eternal.  
And therefore to such also, even in express terms is joy promised; and such also in express terms are enjoined to rejoice. 
a Psal. 64. 10.  The righteous shall be glad in the Lord, and trust in him; and all (without exception) that are upright in heart, shall rejoice. And as here, Light is sown for the righteous; so elsewhere, 
b Psal. 112. 4.  Light in darkness ariseth to the upright. And again, having in the beginning of the Psalm pronounced them blessed, not that never sinned, but 
c Psal. 32. 2.  that have sincerely repent them of their sins; in whose soul there is no guile: he concludeth with an incitement, yea an injunction laid upon all such to rejoice: 
d Psal. 32. 11.  Be glad, ye righteous, and rejoice in the Lord; and be merry, yea shout for joy, all ye that are upright in heart. 
Reason 4.  And if there be 
* Luk. 15. 7.  great joy in heaven for such; 
Reason 1.  sure there may well be much joy also here on earth unto such.  
And this may be further confirmed unto us, if we shall consider:  
1. That it is not so much the quantity, as the quality and sincerity of his grace in us that God principally regardeth. 
e Melius est pallens aurum quam 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 Brass. And 
f De No● Basil. Sel. homil. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Valentinus apud Iren. l. 1. c. 33.  a good piece of Gold is true Gold, though it be bemired and besmeared with dirt; an ingot of Gold, is good Gold, though it have much dross still mixed 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 Silver, for the foulness of it, or the Goldsmith his wedge for the dross that is mixed with it: but where he meeteth with never so little good gold, and it be but a grain or two, mixed with never so much dross, he will not leave the gold for the dross, but keep the dross with the gold, till he have fined it, and so severed and freed the one from the other. In like manner here: God's grace in the hearts of his Children, though it be mixed still with many infirmities, yea and corruptions, yet is it true Grace, and much better than all those seeming 
g Simulacra virtutis. Cic. de office l. 1. Vmbra est & imago justitiae quod illi justitiam putaverunt. Ex Cic. ipso Lactant. institut. l 6. c. 6.  shadows, and though glorious, yet but counterfeit shows of it, that are found either in Heathen men's lives, or in the courses of Hypocrites. Nor will God therefore, in regard of those infirmities and corruptions mixed with it, reject it, but rather have a care of them in whom it is, 
h Esai. 1. 25. & 4. 4. & 57 18. jerem. 9 7.  to cure and to correct them, that his Grace by the removal and amendment of them, may grow daily more pure, till it come at length unto 
i Ephes. 5. 26, 27.  a perfection of purity.  
2. 
Reason 2.  That with God 
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 work, and the desire and endeavour for the deed. As it is in evil; 
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. juvenal. sat. 13. In maleficiis cogitata etiam scelera, non adbuc perfecta vindicantur, cruenta ment, 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 study, desire and endeavour of doing evil, maketh a man to stand guilty of evil doing in God's sight, albeit he do not, because he dare not or cannot do what he desireth. 
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 Saviour, hath already committed adultery with her. And, 
n 1 john 3. 15.  He that hateth but his brother, saith Saint john, hath already murdered him in his heart. 
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 quam 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 alive still, and yet thou art a murderer. So is it also 
† Nisi forte putetur in malo quam 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 goodness: the study, desire and endeavour, the constant study, sincere desire, and earnest endeavour of holiness and righteousness, make a man esteemed holy and righteous in God's sight, though he cannot yet attain to that measure of it that he would. God regardeth more what he desireth and endeavoureth to be, than what he is; he respecteth more what he desireth and endeavoureth to do, than what he doth.  
3. 
Reason 3.  That God exacteth no more of his, than he hath bestowed on them. 
p Matth. 25. 15, 16, 17.  He requireth not the gain of ten talents, where he hath given out but five, or the profit of five, where he hath conferred but one only. 
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 Mala. 1. 14.  Cursed is the Deceiver, or the Cozener, saith the Prophet, that having a 
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 flock, bringeth a corrupt carrion or a lean starveling to God for a sacrifice. But 
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 observe we in the legal sacrifices and oblations, how low in mercy God descendeth. It is true that if men should serve God and sacrifice to him, according to his state and his greatness, 
u Esai. 40. 15, 16.  all the wood of Lebanon would not serve to burn, 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 up but one sacrifice. Yet see how low God is content to stoop herein, in regard of man's beggarliness, not able to give or offer aught worthy of God. 
x Levit. 5. 6, 11, 12. & 14. 10, 21, 30, 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Grog. Naz. de Eutax.  He is content to accept of a sheep or two, or a lamb 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 means for a lamb, he is not unwilling to take a pair of Turtle Doves, or two little Pigeons in stead of it; yea if a man's ability be not able to reach so far neither, 
y Imminis aram si tetigit man●s, Non sumptuosa blandior hostia Mollibit adversas Penates Thure pio & saliente mica. Horat. carm. 3. 22.  an handful or two of flower, with a corn of salt or two, shall suffice as well as aught 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. de bapt. & apud Anton. Melissa. 33.  of the poorer sort, that were not able to offer as the rich did, and might doubt therefore of the like acceptance: 
b Levit. 14. 22, 30, 31, 32.  Look what he is able; according to his ability; even what his hand is able to reach unto; and it shall be accepted. 
c Luk. 21. 1, 2, 3.  The Poor Widows two mites were as acceptable to God, as the largest offerings of the richest. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. in jul. exact.  He measureth the gift not by the worth or the greatness of it, but by the might and the mind only of the giver. And 
e 2 Cor. 9 12.  if there be in a man a willing mind, saith the Apostle, it is accepted not according to what he hath not, but according to what he hath. God regardeth in his not so much what they should, as what they can and are willing to do. And 
f Quicquid vis & non potes, factum Deus reputat. Aug. apud joan. de Tambac. in consol. Theolog.  what thou wouldst do but canst not do, saith Augustine, God accounteth as done.  
4. 
Reason 4.  That it is not so much our inherent righteousness in regard of the worth, dignity, and excellency of it, much less in regard of any purity and perfection in it, but 
g Si propriè appellantur ●a quae dicim●● merita nostra, sunt spei quaedam seminaria, charitatis incentive, occult● praedestinationis indicia, futurae glorificationis praesagia. Bern. de great. & lib. arb.  as it is a fruit of God's love, a token of his favour, a sign and mark of our adoption and justification, and a pledge and pawn of our future glorification, that is the ground and matter of our joy: not itself so much, as that, that it giveth us assurance of.  
1. 
Respect 1.  As it is a sign and seal of our Adoption. For our Regeneration whereby this righteousness is restored, wrought and begun in us, doth ratify and seal up our adoption unto us. Since that 
h 1 joh. 3. 1, 3, 6.  none are the children of God by adoption, but those that are so also by regeneration. And 
i joh. 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 Rom. 8. 13, 14, 16.  sanctification being an effect and fruit of regeneration, is a certain sign of adoption, and may minister a sure argument to him that hath it, that he is the adopted child of God. Now 
l Patrian amat quisque, non quia magna, sed quia sua. Se. epist. 66. Sic & prolem.  as parents love their children, not so much for their wit or comeliness, or the like qualities, as because they are theirs; So doth God love his Children, even because they are his Children: yea 
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 great. & lib. arb.  had he not loved them before they had any good quality in them, for which he might affect them, they had never come to have 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 grown or at man's estate, as well in those that are not able to earn the bread that they eat, as in those that are able to do them the best service: 
n Quis tam iniquam censuram inter suos agit, ut filium sanum quam aegram magis diligat? procerumve & excelsum quam brevem & modicum? Foetus suos non distinguunt ferae; & see in alimentum pariter omnium sternunt: aves ex aequo partiuntur cibos. Sen. epist. 66. Pater liberos non rejicit, quod aegroti, claudi, debiles, deforms sint; sed chariores habet & mollius tractat, imperfecti●is infirmitatisque intuitu. Spin. de. justit. Christian.  nor is any father so unnatural, that because his child being weak and wearish, sickly and cranny, as being full of bleach or some other such like troublesome infirmity, is in regard thereof somewhat waspish and wayward, especially being a good natured and a dutiful child otherwise, will for that cause the less either regard or affect it: no, we are wont rather to be the 
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 chary of them, when it is so with them. Yea, I say not, what infirmity, but what disease almost is there so loathsome, as will keep a mother from tendering and tending her child? In like manner is it with our heavenly Father, whose love and affection to his goeth infinitely beyond the love and affection of any earthly father or mother whatsoever. For, 
p Psal. 103. 13.  as a Father, saith the Psalmist, is pitiful unto his children; so is the Lord pitiful to those that fear him. And 
q Esai. 49. 15.  the most natural mother, the kindest and tenderest parent that is, may sooner forget or not regard the fruit of her own body, than he can forget or not regard them. And, 
r Malac. 3. 17.  I will spare them, saith he, that fear me, and think on my name, as a man spareth his own Son that serveth him. He loveth and delighteth in his little 
s Ezek. 34. 16. Esai. 40. 11. Non agnamve sinu p●igeat, foetumve capell● Desertum oblita matre referr● dom●●. Tibull. eleg. 1.  weak ones, his novices, his young 
t 1 Cor. 3. 1, 2.  babes in Christ, that can scarce almost creep, much less go well alone yet, as well as in his great ones, his strong, his well grown ones, that are able to help and to tend others. For 
u Psal. 147. 11.  the Lords delight is in all those that fear him, and that rely upon his mercy. He is content to accept of at their hands what they are able. As a little done by a Son, giveth his Father much better contentment, than a great deal more done by a mere stranger or a servant. And there is the difference between a Son and a Servant; that a Servant if he cannot do his Master's work, 
x 1 Sam. 30. 13.  his Master will not keep him, he must go seek him some other service; whereas a Son, albeit he be not able to do aught, yet 
y john 8. 35.  he is not therefore cast off; his Father keepeth him not for the service that he doth or can do him, but he keepeth him because he is his Son. Yea it is not the wants and infirmities and imperfections, or the remainders of sin and corruption in God's children, that can cause God to cast them off or to abhor them. 
z Peccata nobis non nocent, si non placent. Aug. de temp. 181. Et apud joan. de Tambac. in consol. Theolog.  Our corruptions shall not hurt us, if they do not please us, saith Augustine. Nor is it so much our corruptions as our pleasing of ourselves in them that maketh God to be displeased with us. Any beginning of sincere sanctifying grace then argueth God's Child; and a weak Child of God being yet a Child of God, as well as a strong, hath good cause and great cause therein to rejoice.  
2 
Respect 2.  This 
a justitia inchoata, non consummata.  inchoate Righteousness, or 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 8. 23.  first fruits of God's Spirit, is as a sure sign and seal of justification and Adoption, (for 
c 1 Cor. 6. 11. & 1. 30.  justification also and Sanctification are never sundered or severed; all that are truly justified are sincerely sanctified; and all that are sincerely sanctified, are truly justified also:) so is it a firm pledge and pawn, or 
d Arra potius quam pignus, quia pignus redditur, arra retinetur. Hieron, in Eph. 1. 14. Aug. de verb. Ap. 13. & de visione Dei, apud Bedim in Ephes.  earnest rather, of future glorification, and of whatsoever of God's gracious promises remaineth yet to be made good. Christ is, as I may so say, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hebr. 7. 22.  the Surety we have for them. He is as 
e Coloss. 2. 14.  our Surety to God, for the discharge of our debt: so God's Surety to us, for the performance of his promises. And God's Spirit in the graces of it, is the earnest that he hath given us already beforehand, for the better assurance of what is to follow. 
f 2 Cor. 1. 20.  All the promises of God are in Christ, Yea and Amen, that is, firm and stable, saith the Apostle. And, 
g 2 Cor. 1. 21, 22.  It is God that establisheth us with you in him; who hath also anointed, and sealed us, and put the earnest of his Spirit in our hearts. And 
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 us, for assurance of possession. As a penny therefore given in earnest bindeth as firmly as a pound; if the party at least be a sure and sufficient man that one dealeth with: so even the smallest measure of sincere grace being Gods own earnest, bindeth him in regard of his promise accompanying it, (for 
i Name, ut jurisconsulti, 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 gracious promises, made to the faithful in general, to those that have received it in particular; and may as well therefore 
* 2 Thess. 2. 16.  minister good hope, and give undoubted assurance of the performance thereof unto them in due time. And as a weak, but a true Faith, may as well lay hold upon Christ, and receive him by God offered it, as well as a strong; as 
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 receive a King's alms, as the lustiest and the ablest man's hand that is: So even a weak beginning of saving and sanctifying Grace, if it can be discerned and descried amids a multitude of wants, may as well give assurance both of present grace and favour, and of future glory with God, as the greatest measure that may be. And as a piece of Gold that such a poor sick man's weak hand receiveth of the King's gift, may as much glad him at the heart, stand him in as much stead, and do him as much good, as that that is received with a better: So God's gift by a weak Faith received and apprehended, may as well comfort a man's soul, and as well joy him at the heart, being it may stand him in as much stead, and be as beneficial to him for his good, as being received by a stronger. Yea, the main and principal matter of our joy here, being grounded upon not so much what we have already, as what we 
l Rom. 5. 2. & 12, 12.  hope for, and shall have: though a piece of gold be better worth, and a man therefore may do more good with it, than he can with a small piece of silver, yet the latter may altogether joy a man as much as the former, in regard of the inheritance that is assured unto him by either: So a poor quantity of Grace, though it cannot for the present so much benefit a man, either to do so much good to him, or to others by him, as a richer & larger portion of grace may; yet in regard of the heavenly inheritance and future glory, that it is an earnest of, the one may well minister as much joy as the other, because the one giveth good assurance of the very selfsame in effect and substance with the other.  
Every sincere Christian then, be he weak or strong, hath much matter and good ground of joy. 
m Psal. 64. 10. & 30. 11.  Let all, saith the Psalmist, that are upright-hearted, rejoice. But  
The Hypocrite hath no cause ●o rejoice.  
As Simon Peter told Simon Magus, 
n Act. 8. 21.  Thou hast no part nor portion in this business, for thine heart is not upright in God's sight: 
Branch 2.  So the Hypocrite hath no part nor share in the joy of the Just, 
Obseruat. 5.  because he is not upright-hearted, his heart is not single nor sincere in God's sight. 
o job 20. 7.  The joy of the Hypocrite is but momentany, saith Zophar in job; it is no true, no sound, no permanent joy.. As their repentance is, so is their rejoicing: as their godliness is, so is their joy.. As 
p Matth. 6. 16.  they repent in the face, but not in the heart: So 
q 2 Cor. 5. 12.  rejoice they may in the face, but not in the heart. As their godliness is all in outward show, nothing in substance nor in truth, and 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. Nihil fictum diuturnum, Ambr. office 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. office l. 1.  therefore it is of no constancy at all, of no continuance. (
s Hosh. 6. 4.  Thy goodness, saith God, is as a morning cloud, that is dissolved as soon as the Sun breaketh forth, and as the dew, that melteth and is dried up, as soon as the Sun shineth on it.) So is their joy only a superficial, a seeming rejoicing, and it shall not therefore last long, but it shall fade and fail soon, as their goodness and godliness doth.  
And no marvel:  
For, 1. 
Reason 1.  Whence ariseth the joy here spoken of? Yea, whence springeth all true, sound and constant joy, but as before was showed, 
t Rom. 3. 1, 2.  from the present 
u Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the joy of Faith. Philip. 1. 25.  assurance of God's favour here, and 
x Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the joy or glorying of hope. Heb. 3. 6. Spes justorum laetisia. Pro. 10. 28.  the hopeful expectation of eternal happiness hereafter? But the Hypocrite hath neither Faith nor Hope, neither Faith that may give 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 give assurance of God's favour. For the Faith that doth that, must be 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim. 1. 5. 2 Tim. 1. 5.  a Faith without hypocrisy, a Faith unfeigned: And how can his Faith be without hypocrisy, when he himself is but an hypocrite. No Hope, such at least as is certain and 
z Rom. 5. 5.  unfaileable, such as is the Hope that is 
* Hebr. 11. 1.  founded on Faith unfeigned. For 
a job 27. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Antipho. de choreut.  What hope can the Hypocrite have, though he have heaped up never so much, saith job, when God snatcheth away his soul. 
b Prov. 14. 32. Improbi dum spirant sperant: justus ctiam cum expirat, sperat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Sel. hom. 4.  The just man hath hope even in Death, saith Solomon. But then do the Hypocrites hopes fail him, if not before, 
c Prov. 11. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theocrit. Batto. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Troad.  When he dieth, saith Solomon, his hopes all die with him. 
d Psal. 4. 6, 7.  Where no Hope then, no joy: where no Faith, no Hope: and the Hypocrite therefore having neither Faith, nor sure Hope, cannot have any sound joy.  
2. 
Reason 2.  In the light of God's countenance is the joy of the Godly. 
e Psal. 89. 15, 16.  Blessed are they, saith Ethan, that walk in the light of thy Countenance, O Lord: such may indeed continually rejoice in thy Name. But the Hypocrite as he cannot delight in God, so he can have no list to come into God's sight, much less to walk before him, or in the light of his face, as those do, and well may, that are upright. For 
f job 27. 10, Est & talium poena Deus. Luxestenim. Etquid talibus tam invisum? ●erm. de consid. l. 5.  how can the Hypocrite, saith job, delight himself in the All-sufficient? Or what heart can he have at all times to call upon God? Or consequently to depend upon him? And again, 
g job 13. 15, 16.  Though God slay me, yet will I trust in him; and I will approve my ways in his sight: (to wit, for the integrity, for the sincerity of them:) And he shall be my Saviour and my salvation; when the hypocrite shall not dare to appear in his presence. And indeed with what confidence can any hypocrite appear before God, when though he may delude man, yet he cannot beguile God? For 
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 shows, no more than cozening of 
i Sapiens num●ularius Deus est: num●●um fictum n● recipiet. Bern. de grad. obed.  a skilful Mint-man with counterfeit coin.) When all that they do is most loathsome and abominable in God's sight? When all their masked devotion is so far from pacifying God's wrath, that it is but a means rather to aggravate and exasperate it against them? For 
k job 36. 13. Nem● enim magis iram meretur, quam amicum simulans inimicus. Bern. de convers. c. 27.  the hollow-hearted, saith Elihu, do but heap up and increase wrath. What joy can the hypocrite then have to come into that light, 
l Ephes. 5. 13. john 3. 19, 20.  that discovereth his hypocrisy, that layeth open his deceit? 
m job. 24. 16, 17.  The light, saith job, is as the shadow of Death to such. Or what assurance can hypocrisy give of God's favour, when there is nothing that doth more than it procure his displeasure? 
n Matth. 24. 51.  His Lord will give him his portion with hypocrites, saith our Saviour, when he would intimate that such an one should most severely be punished.  
3. 
Reason 3.  Is righteousness the root of joy? 
o Rom. 14. 17.  Righteousness, and peace, and joy, saith the Apostle. And doth joy spring from righteousness? Then can the hypocrice have no true joy, because he hath no true righteousness. For as counterfeit coin is no coin; nor will in payment go as current for the procuring of aught to him that hath it; so counterfeit righteousness is in deed and truth no righteousness, nor will to any good purpose stand him that hath it in stead. Yea as 
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 righteousness that supposeth himself to have it when indeed he hath not: so is that man farthest off from being indeed righteous, that maketh show of being such when he is indeed nothing less. 
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 holiness, saith that ancient Father, is double ungodliness. For it is one point of ungodliness for a man not to be godly; and another point of it, being not godly, to make show of being such; and shall therefore have 
s Matth. 23. 14.  a double share in God's wrath. And 
t Malus ubi bonum se simulat, tunc est pessimus. P. Syr. Apertè quando malus est, tunc est optimus. Name, Bonitatis verba imnari major est malitia. Idem.  a wicked man, saith the Heathen man, is then worst when he seemeth best; he is never worse than when he maketh show to be that which he is not. If there can be no sound rejoicing then, where righteousness is not; no hypocrite being most unrighteous can ever sound rejoice. 
Use.   
Now the only Use of this Point (passing by all other) shall be, 
Exhortation to Examination.  to stir us up every one diligently and seriously to examine himself whether his heart be sincere and upright with God or no, that so he may come to know whether he have part or no in this joy, whether he have good and just cause or no to rejoice.  
This the rather should we be content, and it standeth us upon, to take the more pains in, because there is much deceit and delusion, yea and collusion too, 
Motive.  in this kind.  

a 2 Cor. 2. 11.  Satan is full of wiles. 
Deceit 1.  And 
b jerem. 17. 9  our own heart also is exceeding deceitful. Many there be that 
c jam. 1. 26.  beguile themselves, and 
d Gal. 6. 3.  think themselves to be somewhat, yea to be great ones, (as Simon Magus gave himself out to be, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 8. 9  some great one,) when indeed they are just nothing, but 
f Apoc. 3. 17.  are most miserably deluded. 
Deceit 2.  And there is 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. tom. 6. orat. 67. Initium salutis notitia peccali. Epicur. Nam qui peccare se nescit, corrigi non vult. Deprehendas te oportet, aniequam emendes. Sen. ep. 28.  no means whereby Satan keepeth more out of God's way, than by bearing them in hand, and making them believe that they are in it already.  
And again on the other side, many think they have not that which indeed they have. For 
h jam ibi sunt, unde non est retrò lapsus. Sed hoc illis de se nondum liquet: & scire se nesciunt. jam contigit illis bono suo furi, nondum confidere. Sen. ep. 75.  a man may have grace, and yet not know that he hath it; (as the Embruo or the Infant in the womb hath life, and yet knoweth not that it liveth;) yea he may think that he hath it not. As we seek sometime for keys, when they are in our pocket: and 
i Hayward, Strong Helper, chap. 22. As we are said to have lost a thing, when we know not where it is, though it be safe still in our own custody.  we think that we have lost some jewel, when we have it safe looked up in our chest, or in our desk; 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 he had it not about him, not remembering suddenly where he stuck it. So the godly are oft in their own conceit at a loss, when yet that they deem lost is still sure and safe; they miss many times Gods grace in them, and seek for this grace by the light of the same grace, which yet they see not in themselves. And this is another wile of the Devil, whereby he laboureth to delude such, by calling in question their sincerity, as he sometime did 
k job. 1. 9, 10, 11.  jobs, and moving, yea making them many times to their great discomfort to doubt of it, by persuading them that they are out of God's way, when they are indeed in it; and out of favour with God, when they are as much in favour with him as any; that so either he may, if it be possible, make them grow desperate and careless; or else that he may make the way to the heavenly Canaan as tedious, toilsome and troublesome unto them as he can, when by no force or wile of his he is able to push or 'tice them out of it.  
That both sincerity therefore may be discerned, and hypocrisy discovered, to the consolation of the one, and the confusion of the other: it shall not be amiss here to annex some Notes, 
Notes of Sincerity.  whereby those that desire to be truly informed of their estate, may be able to judge of their own sincerity, and of the uprightness of their heart.  
The first Note then of Sincerity may be Universality: 
Note 1. Universality.  when our repentance and obedience is not partial but general, when we are careful to shun, not one or two only, this or that sin, but all known sin whatsoever, and to endeavour ourselves to walk in all the good ways of God, without exception of any. So it is said of josias, that 
m 2 King. 23. 25.  he turned unto God with all his heart, all his soul, all his mind and his might, according to all that was contained in the Law. And so saith David of himself, 
n Psal. 119. 101.  I have refrained my feet, not from one or two, but from every evil way, that I might keep thy Statutes. And, 
o Psal. 119. 6.  Then shall I not be confounded, when I have respect unto all thy Precepts. And, 
p Psal. 119. 128.  Therefore do I esteem all thy Precepts concerning all things to be right; and every wrong way do I even abhor. And hereby doth he approve unto God his sincerity and the uprightness of his heart with God. 
q Psal. 18. 21, 22, 23.  I have kept the ways of God, and have not wickedly gone away from my God. For all his Commandments were before me, and I put not any of his Statutes wilfully away from me: But was upright before him, and kept myself from mine own sin. And of Zacharie and Elizabeth it is said, 
r Luk. 1. 6.  They were righteous in God's sight, walking blamelessly in all God's Commandments and Ordinances. For as it is said of Vices, 
s Qui Rabet unum vitium, habet omnia. Sen. de benef. l. 5. c. 15.  He that hath any one of them, hath all of them. 
t Stultus omnia vitia habet. Idem ib. l. 4. c. 27. Omnia omnibus insunt. Malus quisque nullo vitio vacat. Ibid. c. 26.  A fool, saith the Heathen man, is free from no fault. 
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 Virtues, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysip. apud Plut. in Stoic. contr. Qui unam habet, caeteras habet. Sen. ep. 95. Didicimus, cui virtua aliqua contingat, omnes inesse. Plia. in paneg.  He that hath any one of them, hath all of them; and consequently, 
x Vt si unam virtutem confessus sis te non habere, nullam necesse sit te habiturum. Cic. Tuscul. l. 2.  He hath none, that wanteth any. For Vices indeed are contrary and adverse one to another; as 
y Hinc Aristot. prior. l. 2. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ex falsis falsum, verumque aliquando scquetur: Ex veris possunt non nisi vera scqui.  Falsehood is to Falsehood, though Truth never to Truth. 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. ethic. l. 2. c. 6. Virtus est medium vitiorum, & utrinque reductum. Horat. epist. 18. l. 1.  Vices are Extremes, Virtue is the Mean. And 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. ibid. c. 8. Bonum malo contrarium est, malum & bono & malo.  Extremes cross either other, as well as the Mean. And therefore 
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 See the Spiritual Watch, Point 2. §. 20. & Aquin. infra.  there need not) by some: but 
c Constans scitum Philosophorum, Inseparabilitas virtutum. Aug. ibid.  of the other it is generally agreed by all; that as he saith of 
d Habent artes omnes commune quoddam vinculum, & cognatione quadam continentur. Cic. pro Ar●h.  Arts and Sciences, so moral 
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. office l. 2. c. 9 & in Luc. c. 6. Et cognatae sibi invicem sunt virtutes. Idem office l. 1. 27.  Virtues much more, have a kind of consanguinity and natural nearness between them; they are tied in such an indissoluble band together, that they cannot possibly be severed or disjoined one from another. And therefore 
f Non singula vitia ratio, sed omnia pa●iter prostern●t; in universum semel vincit. Sen. ad Helu. c. 13.  any one Virtue, where it entereth, expelleth all Vice, 
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, etc. Aug. ibid. & Ambr. office 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 Virtue ever entereth alone, but it bringeth ever in somewhat of each other Virtue with it. Nor is it so in Moral Virtues only, as they are commonly termed; but it is so in Spiritual Graces also. There is 
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 linked and chained together in an holy band, in a divine league, that 
i una sine aliis nulla est. Greg. mor. l. 21. c. 1.  one cannot, nor will not be without the other. And therefore 
k 1 Cor. 1. 7. jam. 1. 4.  every true Christian hath each sanctifying Grace in some measure. 
l Perkins on Matth. 5. 48.  As a Child, so soon as it is borne, is a perfect man for integrity of parts and entireness of limbs, though not for bigness and bulk of body: So every good Christian that is indeed truly 
m john 1. 13. 1 Pet. 1. 23.  regenerate, is no sooner sound converted, but he is in part 
n A new man in every 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 he be not any thing yet near his 
o Ephes. 4. 13, 15.  due and full growth in any: And 
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.  he hath not any as yet consequently, if he wholly want any: As also on the other side again, if he have any one spiritual Grace, he is in some degree freed from 
q An old man put off. Ephes. 4. 22. Coloss. 3. 9, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  every spiritual Vice. For 
r Quod sonitas in corpore, sanctitas in cord. Bern. de diverse. 16.  as Health is in the body, so is Grace in the Soul. 
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 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 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 be in good health, so long as any one disease holdeth him and hangeth on him; 
x Leprosus si parle ulla tantum sit immundus, extra castra obligatur. Hesych. in Levit. l. 4. c. 13.  nor clean, while the Leprosy possesseth any one part of him: nor a Saint, (and yet 
y 1 Cor. 1. 2. & 6. 10, 11.  such an one is every true Christian) 
z Rom. 6. 2, 6, 7, 12, 14.  so long as any Vice, what ever it be, ruleth and reigneth in him, or he wilfully lieth and liveth in any one Sinne.  
Again, as it is in Christian Graces; so 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eustath. in ascet. Et ex eodem Simeon Magist. homil. 1.  is it also in God's Commandments. 
a Lex tota est una copulat●va. Illyric. in Clau. Script. & in Gloss. N. T.  The whole Law, say they well in the Schools, is one Copulative. The Law for the sanction indeed is disiunctive; for the Injunction it is Copulative. The sanction runneth in the Disiunctive, 
b Esai. 1. 19, 20. Deut. 28. 15, 58, 59  Either do thus, or die: the Injunction in the Copulative, not, either do this or that; but, Do both this, and that too. 
c Mark. 12. 33. I. 〈◊〉. 10. 27.  Love God above all, and thy Neighbour as thyself. 
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 use his Name reverently, and Sanctify his Sabbaths, etc. And therefore saith our Saviour to the Pharisees, 
e Matth. 23. 23.  These things ought ye to have done, and not to have left the other undone. Now it is a Rule in the Art of Reasoning, that 
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 Disiunctive, if any one part hold, the whole is held to be true; in the Copulative, if any one part hold not, the whole is held to be untrue. So in a Disiunctive Injunction, if a man perform the one part, he is freed thereby from the other; the Woman that was enjoined to bring for her Purification 
g Levit. 12. 8. Luk. 2. 14.  a pair either of Turtles, or of Pigeons, was thereby bound to bring the one only, she needed not to bring both: and in the legal sanction, 
h Ezek. 21. 11. Galat. 3. 12.  he that doth, dieth not, 
i Deut. 27. 27.  he that dieth doth not; for no man is thereby bound to both, both to do, and to die, to do the one, and yet to endure also the other. But in a Copulative Injunction it is far otherwise; 
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 observe not every part: It is as in a Lease that is grounded upon many conditions, ten or twenty suppose, any one of them not observed, make a forfeiture of the whole. He is 
l Deut. 27. 27.  accursed that persisteth not in every thing contained in the Law of God to fulfil it. And 
m Ezek. 18. 10, 11, 13.  though he do not all these things, saith God by the Prophet, if he do but any 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Marc. de leg. spir. 135. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. sympos. probls. lib. 7. cap. 5.  one of them, because he hath done any of these 〈◊〉, (for solemnising take it, the words would be read) he shall die. Yea, Saint james therefore goeth further, and sticketh not to affirm, 
o jam. 2. 10.  That whosoever keepeth the whole Law, but faileth only in one point, he is guilty of the whole. Which words of his yet are not so to be taken 
p Hi●on. contr. Pelag. l. 1.  as if 
* Quod in ●scet. Eustath. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et 〈◊〉 Logoth. serm. de virt, & vit.  a man in stealing did break the Commandment of not committing adultery, or in telling a lie, the Commandment of sanctifying the Sabbath: or 
“ Dod on the Decalogue.  as if a man that did at any time of infirmity sin against any one Commandment of God, (as 
† 1 King. 8. 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Crates apud Laert.  who doth not 
lamb. 3. 1.  oft, even 
1 john 1. 8, 10.  the holiest that is?) did stand guilty in God's sight as a wicked wretch, and one that had no regard at all of any. But his meaning is, that that man that would seem to make conscience of keeping all the Commandments of God save one, but maketh no conscience, or hath no care of keeping that one, 
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 provide. l. 3.  doth not indeed and truth, whatsoever he may pretend or seem to do, make conscience of any, no not of those that in that manner he seemeth to observe. The reason that the Apostle addeth there is indeed very forcible. It is 
r jam, 2. 11.  the same God that enacted and delivered the whole Law, that hath enjoined one good duty as well as another, hath inhibited one sinful act as well as another. If a man therefore for Conscience of God's will and word, do exercise himself in any one good duty, he will consequently exercise himself in all other good duties that concern him; because the same God in his Word hath alike enjoined all. If for Conscience of God's will and Word he forbear or abhor any one sin, 
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.  he will for conscience of the same word and will of God, forbear and abhor all other Sins; because the sa●e God in his Word hath alike forbidden all. And on the contrary therefore, he that doth not either exercise himself in every known duty that concerneth him of the one sort, or is not careful to shun every kind of evil act of the other sort, doth not either observe aught in the one kind, or eschew aught in the other kind, out of any true care or conscience of his duty and obedience to God, but for some other by-ends and by-respects. It is a good Rule in the Schools, 
t Vbi unum aliquod peccatu remittitur, ibi omnia remittuntur. Impossibile est unum sine aliis remitti. Thom. Aquin. sum. p. 3. q. 86. a. 3.  He that hath any one sin remitted, hath all sins remitted: And so, 
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 repent of any one sin, hath repent him of all. And he that hath not repent him of all known sin, hath not repent yet of any. For what is true Repentance, but 
x Ezek. 18. 21, 27, 28, 30, 32. & 33. 11.  a returning again into the right way? And how is it possible for a man to return 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 sin, because it is contrary to Gods will, or offensive in his sight, but he must needs withal repent him of whatsoever he knoweth to be in like manner a breach of his Law, and a business that he abhorreth? Nor doth that man indeed study sincerely and out of a love of God to please him in any thing, that doth not, as the Apostle Paul prayeth in the behalf of the Colossians, endeavour and strive 
y Coloss. 1. 10.  to fructify in every good work, that he may please the Lord in all things, 
z Quando servus ex Domini sui jussis ea facit tantummodò quae vult, jam non Dominicam implet voluntatem, sed suam. Salvian. de provide. l. 3.  He doth not God's will, saith Saluian well, but his own will, that doth it no further than himself will: that doth not by labouring with the Apostle Paul, to keep 
“ Hebr. 13. 18.  a good conscience in all things, 
† 2 Cor. 5. 9, 11. & 6. 4.  endeavour to approve himself and his courses unto God, as well in some things as in others. This Universality therefore of care and endeavour is a good Argument of Sincerity. As on the other side it is a shrewd sign of unsoundness and insincerity, 
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 seem to make conscience of performance of some good duties, and yet are wholly careless and regardless of others: or when they will seem to make conscience of the forbearance of some sins, and yet lie and live in the ordinary practice of others, which yet they cannot be so ignorant as not to know, or so unmindful, as not to consider to be sins. Thus was Herod's hypocrisy detected and discovered. He stood in some awe of john, knowing him to be a very holy man: and because he would be esteemed religious, and would seem to respect him, 
b Mark. 6. 20.  he heard him oft, and at his motion did many good things: yea and it is like enough that he outwardly reform many things amiss, that john found fault with, either in his Court, or in himself. But yet he would not leave the keeping of his Brother's wife for all that; and therefore 
c Mark. 6. 17.  when john began to deal plainly with him in that point, he then broke off all, and committed john toward; and made it evidently appear thereby, that all his former reformation and well-doing, was but in show only, and for other ends. And hereby also was Jehu's zeal descried to be unsound. He made a great show a while of zeal for God and his worship: and 
d 2 King. 10. 16.  jonadab must needs along with him and see it. He was zealous 
e 2 King. 10. 28.  against Baal, that was 
f 1 King. 16. 31, 32, 33.  the ruin of ahab's house, and 
g 2 King. 10. 11.  against ahab's house, which it was 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. rhet. l. 1. c. 15. & Herod. Clio. & Philip. M●ced.  not for his safety, as he thought, to let stand, or to leave any remainder of: but 
i 2 King. 10. 31.  he gave way to the Calves, though no less abominable in God's sight, and as dishonourable unto him, because 
k 1 King. 12. 27, 28.  that seemed to be the stay of his estate. And so he showed thereby that all his Piety was no better than mere Policy; and that he sought but his own ends in either. And in like manner when men and women shall be content to reform their lives, and conform themselves 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 show the like conformity in them, albeit they be in heart and conscience convinced of their duty therein, it is an evident Argument of unsoundness.  
A second Note of Sincerity is Uniformity. 
Note 2. Uniformity.  As an Universality, so an uniformity 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, cum 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. Author oper. imperf. in Mat. hom. 45.  an equable tenor in his courses and carriage, not strict in some things, and slack in other, though, it may be, not wholly regardless of them; but holdeth an even hand generally in his care and observance of things enjoined him by God. 
“ 1 Tim. 5. 21. Non est justa causatio, cur praeferuntur aliqua ubi facienda sunt omnia. Salviam. de provide. l 3.  I charge thee, saith the Apostle to Timothy, that thou observe all these things, without preferring one before another, and that thou do nothing partially. And saith David, as before, 
l Psalm. 119. 128. True Christianity esteemeth all alike. Greenham in Psal. 119.  I have all thy Precepts concerning all things in esteem; and I forbear not only, but even abhor all wicked ways. And again, 
m Psal. 119. 104.  By thy Commandments I get understanding; and therefore I abhor not some one or two, but each wicked way. His Zeal was not partial, but indifferently against all. And it is 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Psal. 119. 139. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●ustath. in ascetis. l. 2. q. 165.  an evident sign, saith one of the Ancients, that our Zeal is of God, when in like manner we find ourselves alike affected in regard of all sin, whatsoever God may be dishonoured by, as well in one kind as in another.  
But on the other side, when men will seem wonderful earnest and eager for the observation of some of God's ordinances, marvelous strict and precise in the keeping of some precepts, extreme fiery in their opposition against some enormities, excessive in their hatred and detestation of some sins, yea sometime but supposed sins, even to 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. in apolog.  the abhorring of men's persons for them; but have nothing the like intention of zeal and fervour in other matters, though of as great moment, or against other sins, though no less heinous than those; albeit they will not seem wholly careless or altogether regardless either of the one or of the other: And especially when men will seem to be so double diligent in less matters, things of ceremony and circumstance only, when they are but negligent the while in far greater; very straitlaced in the one, but over-loose-girt in the other: It is a shrewd argument that their hearts are not upright in either: but that they are carried away with 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de iracund. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem de tranquil.  some corrupt humour or other, self-love, or emulation, or vainglory, or the like, that shrowdeth itself in the habit of piety and zeal. Thus our Saviour discovered the hypocrisy of the Scribes and Pharisees in his time. 
p Matth. 23. 23. Luk. 11. 42.  Woe be unto you Scribes and Pharisees, hypocrites, saith our Saviour; for you tithe Mint and Anise, and Cumin, and every kind of Pot-herbe; but judgement, mercy, fidelity, and the weightier things of the Law ye neglect; 
q Matth. 23. 24.  ye strain at a Gnat, and 
r Quomodo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proverbis Gr●c● dicitur.  swallow a Camel. They were very precise and curious in paying their Tithes, even of trifles; (wherein they shall one day rise in judgement against not a few Christians, and 
s Quanta damnatio à damnatis damnari? Author de singul. Cleric.  condemn them therein, though themselves to be condemned) and in some other like businesses of lesser moment; but in other matters more weighty they showed nothing the like strictness, and are by our Saviour therefore censured for no better than hollow-hearted hypocrites. And assuredly as inequality of the pulse argueth much distemper in the body; so this inequality of carriage argueth little soundness in the soul. 
t Ea verò non est religio sed dissimulatio, quae per omnia non conslat sibi. Author de duplici Martyrio.  It is no true religion or piety, but dissimulation and hypocrisy, that is not in all things like itself; saith an Author that pretendeth to be Cyprian, though indeed he be 
u Turcarum siquide memnit. Quod & observarunt Pamel. Grav. Cocus, Rivet.  not, speaking of some that were very nice and curious, even to some taint and spice of superstition, of but touching an Image, or tasting aught that had any seeming reference to an Idol; but were over-loose and careless of their carriage otherwise. Every true Christian as he is renewed in part in all parts, so he hath a kind of proportionable growth in each part, as 
x Ephes. 4. 16.  the Apostle speaketh of the mystical body of Christ in general. As he is not as a maimed person, one that wanteth tongue, or legs, or hands, or some other limbs, but as one that hath a whole entire organical body: 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, Back or Belly bigger than the whole Body beside, but hath a comely symmetry of each part with part. As there are 
y W. Bradsh●w.  no Dwarves in Christ's Body, none that grow not at all, but stand ever at a stay: So in the Christian soul no Grace doth so stand at a stay while the rest grow, much less do they all so stand at a stay, while some one groweth, that any one should so excessively outstrip all the rest, 
z Vt membri unius totus homo quasi lacinia videatur, uti Petron. in satire.  that the rest in regard of it should scarce be seen. Neither is a Christian man like a new upstars' Courtier, who because he is not able to furnish himself all over completely at first, is fain to wear his apparel unsuitable in the several parts of it. Yea rather, as it is an argument of affectation of wealth when men go well and richly apparelled, in some one part of their apparel, but have not the rest suitable and correspondent thereunto: so it is an argument rather of affectation of holiness, than of true holiness indeed, when men are so unequal and unsuitable in their courses and dispositions, in some one or two things demeaning themselves as exceedingly restrict, but in many others, or the most things again as remiss; when their care and conscience in some things, is not in some sort proportionable and correspondent to that that they make show of in other things: Nor doth the one prove, much less make a man the richer; nay 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de profect.  it hindereth rather, and is a means to cast him more behind hand: nor doth the other prove, much less make a man truly religious; nay it hindereth rather, while with a general neglect of growth in, or regard of other good duties, a man's study and care is wholly set and spent upon some one particular that he pleaseth himself in; as where the matter that should nourish and support the whole body, is conveyed all to some one part, not so much to feed it, as to feed a wen that groweth upon it.  
A third Note of Sincerity, 
Note 3. Ubiquity.  is Ubiquity: 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 private as in public, in Church, out of Church, at home and abroad. To this purpose it is that David saith of himself; 
a Psal. 16. 8.  I have set the Lord always before my face. And, 
b Psal. 119. 168.  All my ways are in thy sight. As 
c Psal. 18. 22.  all God's ways in his sight; so all his ways in God's sight: and therefore wheresoever he was, as 
d Prov. 15. 3.  being ever in God's eye, he endeavoured to approve himself unto God. Those things that are natural follow a man whithersoever he goeth, and accompany him constantly wheresoever he become. 
e Coelum, non animum mutant, qui trans mare currunt. Horat. l. 1. ep. 11. Hinc Socrates; Quid miraris peregrinationes tibi non prodesse, cum te circumser●● Sen. ep. 28.  Change of place, saith the Heathen man, causeth not any change of mind. As it is with the motion of the heart and the lungs in the body; they are of themselves beating and stirring wheresoever a man is, or whatsoever he is about, and it is painful to a man therefore to restrain the work of them, or to hold his breath for any time: so it is a good sign that godliness is grown to a kind of connaturalness with us, when our religious disposition continueth with us in all places, and is in some sort working in us, wheresoever we are: so that it is with us, as with David it was, who saith of himself, that 
f Psal. 39 1, 2, 3.  howsoever he had purposed to forbear speaking of aught that was good while he was in company with some wicked, and some profane ones were in presence, yet it was no small pain to him, and he was hardly able to restrain or to contain himself. It was with him as it was sometime with jeremy, in somewhat the like case, but of greater necessity▪ when he saw what evil entertainment the word of God found with the most, 
g jerem. 20. 9, 10.  he had once resolved he saith, not to mention Gods Name any more to them; but he could not for his life keep long that his unwarrantable resolution; God's word was as a fire in his breast, and as a flame 
h Strangulat inclusus dolour, atque exaestuat intus: Cogitur & vires multiplicare suas. Ovid. trist. 5. 1. Quoque magis tegitur, tanto magis aestuat ignis. Idem met. l. 4.  shut up in his bones, so that he soon grew weary of it, and he could not by any means keep it in. Not that at all times and in all places men are bound 
i Ester 2. 10.  to discover themselves in this kind, or 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. ad Eunom.  to maintain matter of religious discourse in all companies. It was one of Pythagor as his precepts, that 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pythagoras.  a man should not bear God's Image or Name about him on the Ring that ordinarily he wore. And 
m Matth. 7. 6. Huc illud monitum Pythagorcum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. padagog.  holy things, saith our Saviour, are not to be offered unto Dogs, nor pearls cast before Swine. No: we must be wary where and before whom we speak; and take heed how by our indiscreet carriage in such kind we wrong religion itself, and make it ridiculons. But that even 
* Quomod● de Platone Plut. de adulat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  among such we retain still a religious disposition; and the restraint of good employments be grievous unto us, though no necessity lie upon us, as upon 
n jerem. 1. 17. 1 Cor. 9 17.  jeremy there did, having no just opportunity for such employment at the present; which may be a means to seal up our sincerity unto us. In like manner when we shall be religiously affected, not when we are in the Church only, or about some solemn part of God's service, (at which time the solemnity of the action, and the very sight of others enforceth a kind of conformity and outward semblance of holiness on those many times that are most profane,) but even out of the Church also, and out of God's solemn service, even when we are about our ordinary affairs: 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 ourselves.  
For a true Christian is, as the Heathen Philosopher saith of a good man, like 
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 every way, and keepeth the same site, wheresoever or which way soever you seat it: He is as 
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 retain still it own purity, wheresoever it be kept.  
But on the other side, when men are like the 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de adulat. Colorem mutat subinde Chamaeleon, redditque quemcunque proximè attingit. Plin. hist. nat. l. 8. c. 33. & Solin. polyhist. c. 43.  Chamaeleon, ready to change their hue with every one that they company or converse with; like the 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theogn. apud Plut. de amic. Polypus enim colorem mutat ad similitudinem loci. Plin. l. 9 c. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. cause. nat. q. 19 Hinc & Pindar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. & de solert. anim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. de sede Constant. Contra Phocylid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et jon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athen. dipnosoph. lib. 7.  Polypus, that resembleth every stone that it sticketh to; like the 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de adulat.  Water that conformeth itself easily and instantly to the shape and fashion of every thing that either it is poured into, or that is dipped in it; or like 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. in Athanas.  Pictures cunningly and curiously drawn, that seem to turn their eyes every way, and to fix them on every one that cometh in the way, or that casteth his eye on them; can be religious among such, and profane among other such, be such ever as the company is that they are in: Orlike the 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lucian. Pseudolog.  Buskins anciently used in Tragoedies, that would serve either leg alike; are as fit for one society as for another: Or like the 
x High quibus sceptrum & chlamydem in scena fabulae assignant, cum praesente populo elati incesserunt & c●thurnati, simul exierunt, excalceantur, & ad staturam suam redeunt. Sen. ep. 76.  Players that used them, such as acting Princely parts, wear royal apparel, keep state, and demean themselves gravely and soberly so long as they are in public view upon the stage; but when they have done acting, are no sooner off the stage, but they pass presently into another, a clean contrary, habit, retain neither princelike behaviour nor apparel, but are most beggarly, base and debauched, either in private by themselves, or among their companions like themselves: In the Church and public assemblies, carry themselves very devoutly, and in the presence of others affect a show of religion, but out of the congregation are far from all show of godliness, or in their private conversation have little or no care at all of aught in that kind; it is a sure sign of no soundness 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 upon them for the present. 
y Non est vera religio, quae cum templo relinquitur. Lactant.  It is no true devotion, saith Lactantius, that leaveth a man at the Church-door. Where religion is not showed in the actions of a man's life, in the course of his calling, as well as in the congregation and in his church-service, Such 
z jam. 1. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  religion (Saint james saith it,) is but vain and unsound. Nor is that religion any better that affecteth view and sight, that loveth to be seen; (it was the Pharisees devotion 
a Matth. 6. 1. & 23. 5.  that did all so as men might see what they did:) that is loud and talkative in company, silent in secret, in presence of others operative, idle in private. As the Heathen man saith of one that 
b Amissum non flet, cum sola est, Gellia patrem: Si quis adest, jusse prosiliunt lachrymae. Martial. epig. 34. lib. 1.  never wept or mourned for her mother, but when there was some body by to see her; 
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 be seen 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 bear witness that he mourneth. So in this case, he is not sincerely religious, that affecteth to have his religion seen, and that never therefore carrieth himself religiously, but where others are by to take notice of it: he is truly religious that is careful to carry himself religiously, and is frequent and diligent in holy duties, even then when he is alone by himself, as well as when he is in the presence and company of others; that 
d Sic vive cum hominibus tanquam Deus videat: sic loquer● cum Deo, tanquam homines audiant. Sen. epist. 10. Praeceptum est Philosophy: Sic loquendum esse cum hominibus, tanquam Dij audiant; sic cum Dijs tanquam homines audiant Macrob. Saturn. l. 1.  converseth so with men, saith the Heathen man, as if God over-looked him, communeth with God so even in private, as if men overheard him. And certainly, howsoever it be true indeed, that 
e Ephes. 4. 11, 12, 13. Psal. 29. 9 & 84. 1. & 84. 7, 10.  the public Service is of exceeding great benefit, and therefore 
f 1 Thess. 5, 20, 21. Psal. 27. 4. & 122. 1.  highly to be esteemed, as 
g Psal. 89. 7. Hebr. 4. 12. 1 Cor. 14. 24, 25.  having a more powerful, lively and effectual work of the Spirit in it, and 
h Matth. 18. 20. & 28. 20.  a more special blessing of God promised and annexed unto it; in regard whereof, David though a man 
i 2 Sam. 23. 2.  full of the Spirit of Grace, yet could not during his exilement content himself with his own private meditations and devotions, but 
k Psal. 42. 1, 2, 3, 4. & 43. 4. & 63. 1, 2, & 84. 2.  longed exceedingly, and prayed most instantly to have free liberty of access again to the public assemblies of the Saints: yet when upon a man's sick or deathbed Satan shall be busy about him, and calling his sincerity in question, a man may in such case be more comforted, and receive better assurance of his sincerity, by consideration of his frequency and diligence in holy duties in private, because in them there can be least danger or suspicion of hypocrisy, 
l Matth. 6. 6, 18.  which none but God and his own soul hath been privy unto, than by all that he hath performed either publicly or privately in the presence of others.  
A fourth Note 
Note 4. Perpetuity.  of Sincerity is Perpetuity, Constancy, permanence, continuance: when we are not godly and religious by fits and starts only, upon some special and extraordinary occasions, but 
m Qualitatis verae tenor permanet: falsa non durant. Sen. ep. 120. Perpetua ac solida sunt, quae vera sunt: simulata non perseverant. Ambr. office l. 2. c. 22.  in a constant and continued course, at all times, even when such occasions cease. 
n Psal. 119. 112.  I have applied myself to keep thy Commandments continually, saith David: And, 
o Psal. 119. 117.  I will delight myself continually in thy Commandments, which I love. And, 
p Prov. 28. 14.  Blessed is the man, that feareth continually; saith Solomon. This constant delight in the word of God, this constant applying of ourselves to the doing of the will of God, this continual standing in awe of God, is a sound note of sincerity. But 
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 seem to be so affected only upon some extraordinary occasions, and when those are once over, all is gone again, it is a shrewd sign that nothing was ever sound or sincere with them. And this well weighed will easily discover the unsoundness of many sorts that yet make a great show for a season. Some at the first hearing of the Word seem to be wondrously affected and ravished with it. The novelty and the strangeness of the Doctrine delivered, (as they say at Athens, 
r Act. 17. 18, 19, 32.  We will hear thee once again, because thou tellest us of new Doctrine, such as we never heard of before;) or the eloquence and powerful delivery of the Preacher, (some 
s Act. 18. 24.  Apollo's, it may be, or some 
t Mark. 3. 17.  son of Thunder; 
u Matth. 7. 28; 29. john 7. 46.  one that speaketh so as they never heard man speak before;) or the consideration of such 
x Hebr. 6. 5.  glorious matters as are in it propounded, of an heaven and an happiness, and blessedness beyond conceit, and without end; may much affect even a natural man, at the first hearing especially, and make him to be wondrously delighted in it: and yet may the Word have no sound or saving work on him: all may prove but a flash, and so be by and by gone again. 
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 office l. 2. c. 22.  Those that receive the seed on the stony ground, hear 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 Greenhan observ. title Sermons.  a reverend Divine well observeth, and 
b Quidam ad magnificas voces excitantur, & transeunt in affectum dicentium, alacres vultu & animo: nec aliter concitantur, quam solent Phrygij tibicinis sono Semiviri, & ex imperio furentes. Rapit illos instigatque rerum pulchritudo, non verborum inanium sonitus. juvat 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-sick; so others may be said to be Sermon-sicke. Sea-passengers that do not well brook the Seas, so long as they are upon the water, are faint and sick, and out of frame, so as that they think they shall sure miscarry with it, they make account to die no other death; but when they have gotten on land and reposed them a while, they are as well again as ever they were. So is it with some mere natural men sometime at a Sermon. Hearing some powerful Divine, that striketh somewhat home with them, that thundereth and lighteneth, as he said that 
c De quo Aristophanes Acharn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fulminabat, tonabat, permiscebat Grecian. Cic. Orat. Vnde & Olympius dictus est. Plut. Pericle.  Pericles did, their mind is troubled, and their conscience touched, and their soul melteth, and they grow heartsick, and have much inward remorse, and begin to bethink themselves of taking a new course; but no sooner the Sermon is done, and they are come out of the Church, and have taken a little the fresh air of the world again, but all is over and gone, they are restored to their wont estate, and retired to their former courses again. It is with them, as with those that have 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. sympos. problem. l. 3. c. 8.  taken a small quantity of some purging Physic beneath the due dosis, enough to stir and trouble them, but not enough to purge or to work aught out of them. You may see some such thing in Foelix, 
d Act. 24. 25.  when he heard Paul discourse very powerfully (as right well he could) of justice, righteousness, repentance, and the judgement to come, he was cast into a trembling fit withal for the present: and not able well to brook either the matter of his doctrine, or the manner of his delivery of it, he caused him to break off; but that he was never the better for it afterward, appeareth hereby, in that notwithstanding it 
e Act. 24. 26.  he persisted in his accustomed bribery, and other the like corrupt courses. Again thus some for a brunt at their first coming on to the profession of religion, having some special motive to incite them thereunto, seem very fervent and Zealous, even 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 12. 12. fervidi.  seething hot, as the word is; but after a while prove 
g Tepidi. Apoc. 3. 15, 16.  lukewarm, and at length even 
h Frigidi. Qualis Balduinus ille Cantuariensis, ad quem Vrbanus PP. Balduino Monacho ferventissimo, Abbati calido, Episcopo tepido, Archiepiscopo remisso. Girald. stiner. Camb. l. 2. c. 14.  key-cold: 
* Greenham p. 2. c. 51. §. 5.  like Snails that thrust out as it were a long pair of horns before them; but pull them instantly in again, as soon as they meet with aught that opposeth: like Peter that would needs be 
i john 18. 10.  fight and slashing at the first, but shortly after 
k Matth. 26. 56.  fled away, left him, yea 
l Matt. 26. 70, 72, 74.  denied and forswore him, whom he was so forward to fight for before. But he presently after 
m Matth. 26. 75.  repent, and came on again, and so 
n Act. 5. 41. john 21. 18, 19  continued, which these do not. His foul fall was but for a fit, a fit of infirmity it was only in him. Whereas on the other side, their fierce forwardness is but for a fit, a sudden fit of heat it is only in them. Thus many again, as an 
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, etc. 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 observed, when they lie deadly sick, oh then they seem wondrously well affected, they are very sorry for their sins, seem even to hate & abhor them, very devout and frequent in prayer to God, taxing and censuring themselves for their former carelessness in that kind, and now if God would vouchsafe to continue life, and restore health to them, they would be new men, leave their sins, and their former lewd courses, and lead another manner of life than ever they did. But it is with them, as it is with Seamen sometime in a storm, that out of fear of danger and desire of safety 
p jon. 1. 5. Act. 27. 19, 38.- jactu decidere cepit Navita cum ventis, imitatus castora, qui se Eunuchum ipse facit cupiens evadere damno. juvenal. sat. 12.  cast all that ever they have overboard, which when the storm is over, they strive and labour as fast● if by any means they can, to get up again. 
* 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 fear, that before affected them, they return to their former courses afresh, as if it repented them now that ever it had repent them of them. 
q Psal. 78. 34-37.  When God slew them, saith the Psalmist, than they sought him, and returned, and enquired after God early. But they flattered him only with their mouth, and lied unto him with their tongues. For their heart was never upright with him, neither were they steadfast in his Covenant. And therefore well did 
r Apud Spinaeum alicubi ni malè memini.  the Emperor Sigismunds' Confessor answer him, when being in a sore fit of sickness, and having made many goodly fair promises and protestations of future reformation upon recovery, and amendment of life, he desired of him to be informed, whereby he might discern whether such his repentance were sincere; If, quoth he, you be as careful 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 & distress. jona's seamen distressed by that sudden and strange storm, 
s jona 1. 5.  Call every one on his God, than every man to prayer, a man would think no devouter men again in the world; but when the danger is once over, nothing but swearing and swaggering, blaspheming and tearing of that Name, that before so reverently they invocated, none prophaner than some of those that a little before seemed so devout. It is that which God complaineth of in judah and Ephraim: 
t Hosh. 6. 4.  O Ephraim what shall I do with thee? or how should I deal with thee, O judah? for your goodness is as a morning cloud; and at the early dew it goeth away. No longer than God's hand was heavy upon them, & the night of his wrath did in fearful manner overspread them, was there any show at all of goodness or godliness to be seen in them. A particular and pregnant example of such carriage we may see in the Inhabitants of jerusalem: Their City was 
u jerem. 34. 1.  besieged and begirt by the Chaldeans, and in great danger to be surprised. Hereupon 
x jer. 34. 7, 9, 10.  admonished by the Prophet, they repent them of some sins, reform some abuses, 
y jer. 34. 15, 18.  renew their Covenants with God, seal it up with a solemn sacrifice, 
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 calf in twain, and passing between the two sides so sundered: But no sooner was 
a jerem. 37. 5.  the siege broken up, and the City relieved by the access of some aids from Egypt, but 
b jerem. 34. 11, 16.  they return again to their wont bias, slipping away, and 
c Psal. 78. 57  starting aside like a deceitful or a slippery bow, as the Psalmist speaketh of the Israelites, whose 
d Maximum indicium est malae mentis fluctuatio, & inter simulationem virtutum, amoremque vitiorum, assidua jactatio. Se. ep. 120.  inconstancy also he maketh an Argument of their insincerity. And what he saith of one sort of them, may be well said of them all. 
e Psal. 78. 8.  They had not set their heart aright, and therefore their spirit was not constant with God. Their religion and devotion is but as the motion of a Windmill driven with the Wind, that maketh grift no longer than the Wind bloweth upon 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 device, 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 Natural and Artificial motions: the motion of the pulse, and the breath in man's body, 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 stress and straining required to the staying of the one; and there is some like stress and strain required for the stirring of the other: & the one therefore stirs constantly till it be stayed; the other stays and standeth still till it be stirred: and when that force and stress is gone, the one again stirs, when that force and stress is gone, the other again stayeth. The motion of the godly, in the good ways of God, is like the pacing of a beast broken and brought to a true pace, or naturally ambling of itself, he keepeth to his pace constantly, and though he may be forced out of it, yet he doth nothing so well with it, 
“ Quomodo Sense. 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, quam in pedes constitit.  nor is it for his ease, but he is ever and anon making offer to come into it again, and so doth so soon as he findeth himself free from such enforcement. Whereas the motion of Hypocrites in God's ways, is as the pacing of a beast not truly paced, that being forced to pace, shuffleth but, and though he may be kept a while to it, yet cannot long hold out with it, is ready, if he be not held hard to it, at every step to go out of it, and is never well till he be in his trot again. 
† Exod. 9 27, 28. & 10. 16, 17.  Pharaoh himself would relent somewhat while God's hand was upon him, but 
f Exod. 8. 15, 32. & 9 34, 35.  he hardened his heart again as soon as that hand of God was gone: he was like the iron, that though it melt while it is in the fire, yet groweth stiff again after it hath been but a while out of it: because 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. in Basil.  Iron it was before, and iron it is still. It is true indeed that a man, especially one suddenly converted, may be much more feelingly affected presently upon his conversion, than he shall, it may be, ever after again: as one that hath lived long in the dark, when he cometh first into the light, And 
h Gen. 28. 16, 17. 2 Sam. 6. 9 2 Chron. 20. 3. & 34. 19, 27. jerem 26. 19 Act. 5. 11. Hebr. 12. 21.  that the fear of God is much more fresh at some times upon special occasions, even in the hearts of his servants, that at other times it is. But where there is an utter falling away from former forwardness, and as it was with the Israelites even 
i Num. 11. 6.  a loathing of that Manna, that at first they seemed so much to like, to love, to long after, that 
k Exod. 16. 27.  even on the Sabbath they would needs go to seek it; with 
l Num. 11. 5.  a preferring even of Egyptian Leeks before it, and a longing after them again: where an utter casting off of all fear of God and care of good courses, when such occasions, as put them into it, are once blown over; it giveth just ground of suspicion, that the former forwardness in God's cause was no sincere love of God, but a sudden fit of passion only in the one; the fearfulness of God's wrath no sanctified fear, but a servile and slavish disposition only in the other.  
Yea but will some say peradventure, 
Objections 2.  (for my desire is herein to help weak souls and tender consciences all that I can: 
Objection 1. ) This is that that so much troubleth me, that I cannot find and feel in myself such inward remorse and hearty sorrow for my sins, or such alacrity and vivacity of spirit, as sometime I have done, or as at my first supposed, but now suspected, conversion I did.  
I answer: 
Answer.  Nor is it to be suspected that always one so should: or is the soundness of the party's conversion to be either questioned or suspected in that regard if he do 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 hothouse, is more sensible at our first entrance, especially if on a sudden we chop into it, than it is when we have been some space of time in it. And 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Synes. epist. 139.  the more familiar every thing groweth to be with us, the less sensible is the power and the work of it upon us. In this kind therefore also is there great difference between those that are at an instant converted, as 
n Act. 9 4, 6. & 16. 30-34.  Paul was, and those that with 
o 1 Tim. 4. 6. 2 Tim. 3. 15.  Timothy, have the grace of God wrought into them by degrees. The league that was naturally between the soul and Satan, is violently rend asunder in the one, it is gently 
p Sicut Cic. de Amic. Magis decere censent sapientes amicitias sensim dissuere, quam repentè disscindere.  unripped and unsow in the other. The one are suddenly 
q jude 23.  snatched out of the Devil's claws, the other are sweetly won and 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alliciet Deus faphetum. Gen. 9 27. Hosh. 2. 14.  ticed out of his hands. The 
s Prov. 5. 22.  cords of sin, wherein the soul was held 
t 2 Tim. 2. 26.  captive, are burst with strong hand and main might, as 
u judg. 15. 14. & 16. 12.  Sampsons' were, in the one; they are easily fretted. by little and little, as 
x Psal. 73. 4.  the bands of life that hold body and soul together in persons weak and far spent, in the other: the one have their spiritual fetters at once knocked off by force, the other filled off 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. in Mat. 19  by degrees. And hence it is that the one are ofttimes more sensible of what is wrought upon them, and done in them at their first conversion, than afterward; the other find and feel their own growth and progress better than they. Nor are any to be dismayed or to misdoubt themselues therefore, those especially of the former sort, so long as they can find in themselves a continued love of God's word, a constant use of good means, and care of good courses, albeit good things seem not so sensible with them, as they did at the first.  
Again, 
Objection 2.  will some say, that troubleth me, that I find the fear of God indeed so fresh in me, when God's hand is present upon me, or upon some others in my sight; and so little of it again, when that is gone. Yea, that I seem in such cases to be more affected with the outward evil itself, than with my sins that have procured it: which maketh me to fear, that this my fear is at the most but a servile fear, and such as Hypocrites are wont in the like cases to have.  
I answer: 
Answer 1.  1. It is agreeable both to reason and to religion, that the Fear of God should be more fresh with us, and more than ordinary at other times, when special occasions thereof occur. 
a 1 Chron. 13. 12.  David feared God that day, saith the Story; what time Vzza was so suddenly smitten and slain. He feared him before, but his fear was then much more than ordinary, by occasion of that extraordinary judgement. Yea, for a man not to have his fear of God in some sort proportioned to the various and diverse occasions of expressing and exercising it; as for a man to fear no more, or no otherwise, when some eminent judgements of God discover themselves either incumbent or imminent, on himself or on others, than he doth ordinarily at other times; were a strange kind of stupidity, and a shrewd argument of unsoundness. It is one thing to cast off all fear and regard of God at other times; and another thing not to have his fear so fresh in us at other times, as on such occasions we find and feel it to be.  
2. 
Answer 2.  It is to be considered, that the fear even of God's wrath, or the servile fear, as it is usually termed, is 
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 evil of itself. Though where it is unsanctified, by occasion of man's corruption, as being joined with 
d Quem enim metuunt odere; quem quisque obit perisse expetit. Cic. office l. 2.  an hatred of him whom it feareth, it is evil, and produceth many evil and sinful effects. For it is a thing in nature, (and I speak now not of nature corrupted, but of nature created) for 
e Ab interitu natura abhorret: hinc ingenita cuique curae sui, metus mortis, fuga mali, etc. 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 fear that that tendeth to it own evil. Yea it were an evil and an ungracious thing in a child, even in God's child, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. in Nyssen.  not to stand in much awe of his father's wrath, or not to fear his fathers rod.  
3. 
Answer 3.  It is not to be wondered, considering that there is ordinarily a far less measure of grace than of corruption in the most, and that grace also strippeth us not wholly of this fear, but doth only qualify and correct it, if even in God's children 
g Psal. 32. 3, 4.  the apprehension of God's heavy indignation do so drown the consideration of their own transgressions, that they can hardly amids those terrors and 
h Psal. 55. 4, 5.  horrors that their hearts and minds are possessed with, descry and discern their grief and sorrow for their sins. 
i Psal. 119. 119, 120.  When thou takest away the wicked of the world like dross; My flesh, saith David, trembleth again for fear of thee, and I am horribly afraid of thy judgements. And, 
k Habb. 3. 16.  When I heard of it, saith Habbakuk, my belly quaked, and my lips quivered, and I trembled and shaken, so that my bones seemed to be not out of joint, but even rotten again. And 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Greg. Naz. ad cives periclitant.  if it were so with such Worthies, no marvel if the like sometime befall weak ones.  
4. 
Answer 4.  Let it be remembered, that as Grace doth not wholly strip us of this Fear, so it doth not cross us, but concur rather with us in the use and exercise of it. And it followeth not therefore that a man's sorrow for his sin is not sincere, because his fear of God's wrath is greater or rifer in him than it. It is a Question propounded by 
m Perkins Cases of Conscience, lib. 1. cap. 5. quaest. 1. sect. 2. case 3.  a worthy Divine, whether a man's grief for his sin may be deemed sincere or no, when he can weep more for the loss of some dear friend than for it. And his Answer is, which may well also serve, because the reason will hold, here; that it may, because nature and grace concur in the one, whereas nature and grace cross in the other. Since that Grace therefore doth not wholly either inhibit or restrain a man either from fearing of outward judgements, or being sensible of outward evils, so that Grace and Nature cross not but concur rather therein; whereas in godly sorrow for sin, corrupt Nature concurreth not with Grace, but is cross rather and averse thereunto: it is not to be marvelled, (especially where Grace yet is but weak) if that fear and grief be greater, or more sensible at least, (for 
n Casus leves loquuntur, ingentes stupent. Sen. tragoed.  the greatest grief is not always the most sensible, nor maketh always the most show; 
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 fear more, and be more heartily sorry for a consumption that he misdoubteth himself to be far gone in, than for a fellow on his finger's end, that putteth him to more pain, and goeth, as we say, to the very heart with him, for the present,) wherein two agents concur, then wherein the one is alone, and the other hindereth more than helpeth.  
A fifth Note 
Note 5.  of Sincerity, may be a jealousy of ones own Hypocrisy: 
jealousy of Hypocrisy.  when a man is suspicious of himself, and timorous lest he should be unsincere. As the Disciples of our Saviour, when he told them, 
p Matth. 26. 21.  One of you will betray me▪ though they knew themselves far from any such thought or purpose at the present, yet every one of them began to suspect himself, that he might be the man that our Saviour Christ meant, and 
q Matth. 26. 22.  to ask thereupon, Is it I, Lord? or Is it I? judas that was the man indeed, was most silent of any; though at length 
r Matth. 26. 25.  he ask also for company, lest by not ask when each other did, he might move suspicion, and so bewray himself by his silence. And in like manner is it here. Hypocrites do least question their own sincerity of all others. They most misdoubt it usually that are furthest of all from it. 
* Psal. 119. 60.  Oh, let mine heart be upright in thy Statutes, saith sincere David; (as suspecting or misdoubting himself, lest it might prove otherwise;) that I may not be shamed. Madmen are not wont to question whether they be in their right wits or no. Yea 
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 think or suspect that they are. And certainly this godly jealousy, this shienesse of unsoundness is so good and so sure an argument of sincerity, that I know none better, none surer than it. For such careful and anxious inquiry, such fearfulness of hypocrisy, argueth a strong desire of sincerity: and the desire of Grace, as we shall see afterward, is generally agreed on to be Grace. Yea even overmuch timorousness and superfluous curiosity in this kind, when men cannot satisfy themselves with anything, no not with the pregnantest proofs of it, and are therefore thereby much disturbed, perplexed, and distracted, though it be an infirmity, and aught therefore with all good endeavour to be remedied, because it dismayeth, disheartneth, disturbeth the peace of the mind, depriveth the soul of alacrity, dulleth and dampeth the spirits, and hindereth much in the performance of many necessary good duties; yet as they use to say of shamefastness, 
t Malae causae bonum signum.  It is a good sign of an evil cause, though it proceed froman 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. ethic. l. 4. c. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem rhet. l. 2. c. 6.  evil cause, a consciousness commonly of some defect; yet it is 
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 sign of some grace; so is this, though of itself a weakness, yet a sign of much grace and goodness: it is like some weeds, that though they be weeds, of no good use, but unprofitable, and such as hinder the growth of better things, that might succeed in their room, if they were once removed, yet are 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de sera vindict.  signs of a rich and a fat soil, and howsoever therefore they may discourage an unskilful person from dealing with it, yet will give a wise and an experienced man encouragement thereunto.  
A sixth Note of Sincerity may be a sight and sense of ones own Incredulity and Impenitency with a serious grief for it. 
Note 6.  It was the poor man's speech to our Saviour in the Gospel; 
a Mark. 9 24.  I believe, 
Sight & sense of Incredulity, and Impenitency; with Grief.  Lord; help my unbelief. His Faith he found and felt mixed with much infidelity and incredulity; and the sense of his infidelity, with the grief for it, argued his Faith. And 
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 she told her Confessor, that considering what rare Scholars and Men of note her three sons, whom she had by unlawful means begotten on her, had proved; the one 
c Petrus Comestor Magister Historiarum.  the Master of the Stories, another 
d Petr. Lombardus Mag. Sententiarun.  the Master of the Sentences, and the third 
e Gratianus Decreti Compilator.  the Collector and Compiler of the Decrees, she could not be so sorry for her sin as she should; he made her answer again, and it was no evil answer; 
f Dole, quod non doles; quod dolere non possis.  Be sorry for this then, that thou art or canst be no more sorry. And undoubtedly as when we have best believed, yet we shall have cause still to repent us of our unbelief: so when we have repent the best we can of our sins, we shall have cause to repent us even then of our impenitency, of a want of repentance in us. But this ignorant, unfaithful, impenitent persons are not usually apprehensive and sensible of. They believe and repent, they say (and 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. de sede Constant.  it may well be they think & believe as they say,) as well as the best. And shall I tell you what is the cause of it? 
g Peccatores dormientibus, somnianbus fimiles. joan. Herolt. de temp. 2. jude 8.  Sinners, saith one, are sleepers. They are as men in a dream: and there is 
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 dream, and many do oft, that they fly in the air, and swim over the sea: but are far enough for all that from doing or being able to do either, as they will soon find, when they are once awaked out of their dream. In like manner is it with these silly deluded souls. They lie fast 
i Ephes. 5. 14.  asleep in sin, and so doing 
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 dream yet of faith and the fear of God and repentance, and other graces of God's Spirit; they dream, I say, that they have 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 sleep, and do now indeed truly repent and believe, find many wants, much defectiveness, in their Repentance, their Faith, their Hope, their fear of God, their dependence upon 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 he cometh to know his ignorance; the more skill he hath, the more he cometh to discover his own unskilfulness: 
“ Hinc illud Menedemi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de profect.  A young Scholar when he hath gotten his Seton or his Ramus once by heart, thinketh he hath as much Logic as his Tutor can teach him; but when he cometh indeed to understand things, he seeth his own error: So 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. in Matth. hom. 25.  the more men believe, the more they come to see and feel their own unbelief; the further they wade on in the study and practise of repentance, the more they find out and discover their own impenitence, and complain of the hardness and unto wardness of their hearts: the more they labour and make progress 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 sign of Grace, to see no Grace, and to see it with grief. For, 
l Matth. 5. 3.  Blessed, saith our Saviour, are those that are poor in spirit; even as well as those 
m Matth. 5. 8.  that are pure in Spirit. The one, he saith, 
n Matth. 5. 8.  shall see God, and the other hath a present right to the Kingdom of God, which is the same in effect: 
o Matth. 5. 3.  For the Kingdom of God is theirs. He saith not, Blessed are the rich in Grace; though that also be most true: but, Blessed are the poor in spirit: that is, such as are spiritually poor, humbled, dejected, cast down in the sight and sense of their own wants, apprehending nothing so much as the want of grace in themselves. 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 own wealth. And this he saith no doubt, that if any weak one be not able yet to discern the purity of his own heart, he may yet be comforted in the very poverty of his Spirit: the serious sense whereof may assure him that he is in part come out of his sin, and is entered into the state of grace. For 
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 sign that a man is awaked out of his sleep, when he discovereth and seeth the errors of his Dream. And it is in these cases with men commonly, as it is in drawing up of water; as long as the bucket is under water we feel not the weight of it, but so soon as it cometh above water, it beginneth to hang heavy on the hand: when a man diveth under water he feeleth no weight of the water, though there be many tun of it over his head; 
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 own proper place; whereas half a tub full of the same water taken out of the river and set upon the same man's head, would be very burdensome unto him, and make him soon grow weary of it. In like manner, so long as a man is over head and ears 
r Act. 8. 23.  in sin, he is not sensible of the weight of sin, it is not troublesome at all to him; but when he beginneth once to come out of that state of sin, wherein he lay and lived before, then beginneth sin to hang heavy on him, and he to feel the heavy weight of it. So long as sin is in 
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'd 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 sin, a man feeleth no weight of it, 
t Prov. 2. 14. & 4. 16.  he taketh rather delight in it, 
u Prov. 10. 23. & 15. 21.  It is a sport and a pastime to fools to do evil, saith Solomon: and it is a good sign therefore that Si●●● is removed out of his seat, out of his Chair of estate, 
x Psal. 38. 4. & 40. 12.  when it becometh ponderous and burdensome to us, as the elements do, when they are out of their own natural place. 
y Nemo agrè molitur artus suos. Sen. ep. 121.  A living member is not burdensome to the body: a man's arms are no burden to him, though they be massy and weighty: but a withered arm, or a limb mortified hangeth like a lump 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.  sin liveth in the soul, unkilled wholly and unmortified as yet, so long our corruption is nothing at all cumbersome to us; but when it is once mortified in a man, it beginneth to grow burdensome unto him, and to hang like a lump of dead flesh upon his soul; and then beginneth he poor soul pestered and oppressed with the weight of it, to cry out with the Apostle, 
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 sin, that hangeth so heavy upon my soul? It is with him as with one that hath had a fit of the falling sickness, or that beginneth to recover again after a dead palsy. So long as a man is in a fit of the falling sickness, though he be for the time in such lamentable plight, that he lieth along like a beast, unable to stand on his legs, or to lift up himself, or do aught to help himself, foaming and sprawling, and beating his own body, a rueful sight to all that see him; yet is he all the while himself insensible of aught: but when the fit is once over, and the man is come to himself again, than he beginneth to find and feel himself all out of frame, his head heavy and giddy, 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 liveth, held with a dead palsy, though he be not able to stir hand or foot, yet 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de profect.  hath he himself no sense of it; but when those dead parts of him are in some measure revived again, the passages being opened for the vital Spirits to repair to them, and so sense and motion restored to them in part, then making offer to go or to stir, he beginneth to feel and complain of the stiffness and starkness of his limbs and joints, and a general unwealdinesse throughout his whole body. And in like manner is it here. So long as a man is wholly 
a Ephes. 2. 1. Coloss. 2. 13.  dead in sin, albeit he be as much disabled unto the doing of any holy duty, as a dead man is unto 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, he apprehendeth no such either disability in himself, or difficulty in the duties that he should do; but when any measure of spiritual life is once infused into the soul, whereby 
b Rom. 6. 11.  he liveth now to God, that lay before spiritually dead, now striving to apply himself unto God's work, and to walk in the good ways of God, he beginneth to find and feel, with much pain and grief of mind, his own infirmity and weakness, the strange blindness of his mind, the dulness and drowsiness of his spirits, the untowardness of his heart, the rebelliousness of his will; the sense whereof is a sure argument of spiritual life begun in him. For as Augustine saith well, though in another case and upon another occasion; 
c Potest esse vita sine dolore; dolour sine vita esse non potest. Aug. de Civit. l. 19 c. 13.  There may be some life without grief; but there can be nogriefe without life. So there may be some spiritual life without any sense of pain or grief at all, as with the glorified ones in heaven it is: but there can be no 
d 2 Cor. 7. 10. Argumentum salutis est via doloris. Greg. mor. l. 6. c. 17.  godly sorrow or sense of spiritual pain and grief, where no beginning at all of spiritual life is. And therefore it is that our Saviour also pronounceth them 
e Matth. 5. 4.  Blessed, that thus mourn: nor doth he say that they shall be, but that they are already in a blessed estate, and that in due time 
Ibid.  they shall have comfort. Yea, undoubtedly these very heavy and uncomfortable signs are of all other the surest signs of true grace and sincerity, because least subject to deceit and delusion of any.  
A seventh Note of sincerity, 
Note 7. Desire of Grace.  is an earnest Desire of Grace. Though a man cannot discern yet any Grace in himself, yet if he do seriously and earnestly desire grace, it is a good sign of some beginning of Grace. For it is Grace, even to desire Grace. It is the first step unto Grace, for a man to see no Grace; and it is the first degree of Grace, for a man to desire Grace: when a man's heart doth with an holy Echo answer God's voice as David's did: 
f Psal. 27. 8.  Seek my face; sayest Thou. O Lord, thy face will I seek. And, 
g Psal. 119. 4, 5.  Thou hast commanded us diligently to keep thy Law. Oh that my ways were so directed, that I might keep thy Statutes. When it can say seriously with Augustine; Lord, enable 
h Dam, Domine, quod jubes, & jube quod vis. Aug. confess. l. 10. c. 31. & de persever. c. 20.  me to do what thou enjoinest me, and then enjoin me what thou wilt. 
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 principal part of goodness, saith the Heathen man, for a man to be willing to be good. And 
* justa vita, cum volumus, adest, quia eam ipsam planè velle justitia est. Nec plus aliquid perficienda justitia est, quam perfectam habe●e voluntatem. Aug. epist. 45.  it is the very essence of Righteousness, saith Augustine, for a man to be willing to be righteous. It is not an help only unto health, but even a degree of health, though 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist ethic. Eudem. l 7. c. 2.  not in the body, yet in the soul, for a man 
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 jackson on the Creed, p. 2. l. 2. c. 6. §. 3.  it is a principal part of our sickness to be unwilling to be cured: so is it a principal part of health with us here to be willing to be healed: When we can in sincerity of heart answer that question of our Saviour to the sick man, 
john 5. 7.  Wilt thou be healed? with a Sana me, Domine, 
jer. 17. 14.  Heale me, O Lord; as jeremy, and I shall then be healed: And, 
* Psal. 41. 4.  Heale my soul, as David, for I have sinned against thee. 
l Nehem. 1. 11.  Let thine ears, O Lord, saith Nehemie, be attentive to the prayers of thy servants that desire to fear thy Name. And, 
m 2 Chron. 30. 18, 19  The good God, saith Hezekias, be merciful to that man that setteth his heart to seek the Lord. And surely, as Bernard saith well, discoursing on those words of the Prophet; 
n Lam. 3. 25.  The Lord is good to those that wait on him, and to the Soul that seeketh him: For as it is elsewhere, 
o Prov. 8. 17. 1 Chron. 28. 9  those that so seek him, shall find him 
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 seek him; What will he be to them, when they find him? But this is a strange thing, that no man can so seek him before he hath found him. And surely, as no man can sincerely seek God in vain; so no man can sincerely desire grace in vain. 
q Quid tibi jubet Deus? dilige me. Aurun 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 joan. 6. Hinc Guigo medit. c. 17. Ama quod amando carere nequeas, i. Deum.  A man may love Gold, and yet not have it: but no man loveth God, but he is sure to have God, saith Augustine. 
r Prov. 13. 4.  Wealth a man may desire, and yet be never the nearer it: but Grace no man ever sincerely desired and miss of it. It is true here that the Psalmist in another case saith; 
s Psal. 10. 17.  Lord, thou hearest the desire of the poor; thou hast prepared their heart, and thine ear hearkeneth to their prayers. It is God that hath prepared the heart, and wrought this desire in it; (for 
t Philip. 2. 13.  it is God that worketh such willingness in us:) and he will never frustrate the desire that himself hath there wrought. Yea, as no man, saith he, can seek God but he that hath found him; and it is a sign therefore that a man hath already 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 already hath grace: (for he that desireth grace, hath grace to desire it:) and it is an infallible sign therefore, that a man hath already some measure of grace, that doth seriously desire to have it. He would never desire to fear God, that stood not in some awe of him already: nor desire to feel in himself a love of God, that did not in some measure already love God: Nor could a man ever truly desire sanctifying grace, were not his heart already sanctified by the Spirit of Grace, which hath wrought also in him that desire of it. Not to add that the 
u Christiani sumus affectu magis quam effectu. Et maxima pars Christianismi est toto pectore velle fieri Christianun. Itaque scitè Aug. in 1. joan. 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 man's perfection in this life, (witness 
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, & add 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.  Paul's own ingenuous confession of himself: and who went ever beyond him? How far at least come the most short of him?) consisteth rather in will, then in work, and in desire and endeavour, more than in deed.  
True it is indeed, that any natural man may desire happiness, glory, salvation, and eternal well-being. 
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 live their life he could not endure:) 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. ethic. l. 1. c. 1. & polit. l. 1. c. 1.  it is natural for every one to desire his own natural good. But to desire spiritual grace, holiness, sound sanctification, faith unfeigned, the true fear of God, serious repentance, is more than any natural man ever did or can do. And therefore Blessed are they, saith our Saviour, as, 
c Matth. 5. 3.  that are poor in spirit, and 
d Matth. 5. 4.  that mourn for their spiritual defects; so 
e Matth. 5. 6.  that hunger and thirst after righteousness, after spiritual grace, after a supply of them. Now what is 
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 drink, and a vehement desire of it? For in hunger and thirst there are these three things: first, an emptiness in the one, and a want of moisture in the other: for 
g Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. sympos. probls. l. 5. c. 3. Et inde Sitiendi verbum deduci, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quia cibum sequitur sitis. jul. Scalig. de cause. ling. Lat. c. 126.  it is not want of food simply, but want of wetting that causeth this: secondly, a sense of this emptiness and want of moisture, with a special kind of pain and grief in the body proceeding from it: For a man may be empty bodied, and yet not affected thus with it, as 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. ibid. c. 2.  in some diseases, and where natural heat is much wasted: and thirdly, a vehement desire of such either nouriture or moisture, whereby this emptiness may be filled, or this drought slaked: For a man may be empty, and sick again in some sort with it, yea ready to die of it, and yet have no appetite to his meat neither, but 
* Quanto inanior, tanto fas●idiosior. Aug. confess. l. 3. c. 1.  a loathing of that rather, whereby he might be refreshed and relieved: he may be empty of food, and yet feel it not; he may feel it in some sort, and yet not desire food. But in hunger and thirst ordinarily do these all three concur. Yea, so vehement and violent is this desire of such supply oft in hunger and thirst, that 
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 drink, men have many times been content to part with the dearest and preciousest things that they have been possessed of. In like manner is it in this spiritual hunger and thirst. There is first spiritual poverty, a vacuitte, an emptiness of grace, to sight and sense it may be, utterly 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.  grief and painfulness in the heart and soul arising from the apprehension of it, a mourning and bemoaning of one's self for the want of it: and thirdly, 
† Est sitis interior, uti & venture interior; quia est homo interior. Aug. in joan. 32. Ipsum desiderium sitis est animae. Idem in Psal. 62.  an earnest desire of it above all things in the world, so that as a man throughly an hungered counteth all nothing in regard of meat, a man heartily a-thirst all nothing in comparison of drink, he would give any thing for it: so the soul thus affected, with the blessed Apostle counteth 
k Philip. 3. 8, 9, 10.  all nothing but dross and dung, in comparison of Christ, the knowledge of him, faith in him, and conformity unto him. It is with it, as with 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Macar. homil. 45.  a King's child, that though it be never so richly arrayed, and have never so many costly jewels hanging about it, yet all is as nothing to it, nothing but the nurse's breast can still it, when for want of food it is out of quiet. So nothing but spiritual grace can here satisfy the soul, & all other things are esteemed as nothing to it. Or as with some women that go with child, and are subject to longing; they will part with any thing for that that they long for, and are ready even to sink down, to faint, to go away, yea 
m Quomodo Rachel de prole. Gen. 30. 1.  to die, if they have it not: So here spiritual grace and the sense and assurance of it, is the thing longed for, & that they would give a whole world for to obtain, if they had it, and they are ready even to faint and sink under that heavy weight of grief that surchargeth their distressed souls, because they cannot yet find and feel that in themselves, which yet undoubtedly they have. For certainly whosoever they be that can find themselves 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 confess themselves to be in a blessed estate, and consequently in the state of grace, (for what true happiness out of it?) or else they must contradict our Saviour, and charge 
n john 14. 6.  Truth itself with untruth, who hath pronounced them blessed that are so affected. And this I desire to have well weighed and seriously considered for the staying of many troubled souls. What is it that doth so much trouble thee, and in this lamentable wise distress and distract thee? Oh, saith he presently, I have no faith, no repentance, no love, no fear of God, no sanctifying, no saving grace in me. Why? dost thou see a want of these things in thyself? Yes, that is it that so grieveth me: that I cannot love God, stand in awe of him, trust in his mercy, repent of my sins as I should. Yea but, dost thou not seriously and unfeignedly desire to do thus? Oh yes, I desire it above all things in the world, and I would be willing to buy, and it were with a whole world, the least measure, a dram or a drop only, 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 Devil: he would rather quench it all he could in thee: Not thine own corrupt heart: that is naturally most averse thereunto: It must needs then be the work 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 withal, that they shall one day be satisfied. 
“ Luke 8. 55.  Give her meat, said our Saviour, when he had raised I●irus his Daughter, 
† In signum verae & perfectae sa●itatis. jansen. 〈◊〉. c. 34.  to show that she was not revived only, but recovered. A good stomach, we say, is a sign of good health. And as hunger is a sign of health in the body: so is this spiritual hunger of health in the Soul.  
An eighth Note of Sincerity may be a desire and endeavour of growth in grace: 
Note 8. Desire and Endeavour of Growth in Grace.  Desire, I say, and endeavour; for where desire indeed is, there endeavour also will be: there cannot but be a serious endeavour, where the desire of the heart is sincere. But 
o 2 Pet. 3. 18.  grow in grace, saith Saint Peter, inciting hereunto, and in the knowledge of our Lord jesus Christ. And, 
* 1 Pet. 2. 2.  Desire the sincere milk of the Word, that ye may thereby grow. And it is the joint prayer of the Apostles to their Saviour and ours; 
p Luke 17. 5.  Lord, increase our Faith, therein craving a further improvement of that grace that already they had received. And the Heathen man himself maketh it a note of a good man, that 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euripid. apud Aristot. Rhet. l. 1. c. 11.  he studieth daily how he may grow better than he is, not contenting himself with any degree or measure of goodness. Yea the Apostle Paul telleth us, that 
q Eph●s. 4. 16.  the whole body of Christ (whereof 
r Rom. 12. 5. 1 Cor. 12. 27.  every true Christian is a limb) is so 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  compact together in itself, and so firmly fastened with certain spiritual nerves and ligaments to the head, that from it there is by them conveyed to each part a continual supply of spiritual grace, both sufficient to furnish it, and to further the growth of it.  
Yea but, 
Objection 1.  peradventure will some say, that is it that maketh me misdoubt myself, that to mine own seeming I stand at a stay; and, me thinketh, I have 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. epist. 65. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Caes. homil. 3. Vt oculus, sic animus se non videns, alia cernit. Ex Cic. Tuscul. l. 1. joan. 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 itself: 
t Oculis corporis magis alij oculi noti sunt, quam ipsi sibi. Nunquam enim praeter specula se vident. Aug. de Trin. l. 10. c. 3. Fancies nisi in speculo non videtur. Absens enim ab aspectu nostro etiam facies ipsa, quia non ibi est quo dirigi potest. Ibid. c. 9  We can easily see the face and the countenance of another, we cannot behold our own, but by reflection only. Christians many times better discern how others grow in grace and come forward, than how themselves do, though it may be growing as fast or faster than they. 
* Qua vehimur navi fertur, cum 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 us on the River, seemeth to go far swifter than ours, though our own go as fast or faster than it; and 
“ Vides ne naevem illam? nobis flare videtur. At eyes qui in navi sunt, moveri haec villa. Cic. Academ. l. 4. Gemina his habet Origen. in Psal. 36. hom. 5.  the land itself to pass by us, while we stand still, when indeed we pass by it, & it standeth still. Strangers that come by starts, some continuance of time between, to us, can better judge of the growth of our children than ourselves, who have them continually in our eye. And it is the manner therefore of curious Artists, Picture-drawers and the like, 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. in Cyprian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●asil. homil. 3. Homines neque proximè assita, neque longulè dissita cernimus. Apul. florid. 1.  to stand sometime aloof off viewing their work, yea or 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de iracund.  to go wholly away from it, and to leave it a while, and after some space of time to return to it again, that they may the better discern any the least defect in it. 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. Aliena nobis, nostra plus aliis patent. Aliena quisque melius cernit quam sua. Ter. heaut. 3. 1. Aiunt homines plus in alieno negotio videre quam in suo. Quaedam sunt quae sapientes etiam in alio quam in se diligentius vident. Sen. ep. 109. Facilius est de alienis judicare quam de suis. Lactant. instit. l. 2. c. 3.  Our continual conversing with ourselves, maketh our own growth many times to be not so discernible of ourselves as of others. Which may the rather befall us, because this spiritual growth in the most is ordinarily but 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de profect.  by insensible degrees. A man may stand gazing a long time upon the Dial, and yet not perceive how the hand there stirreth, though it be stirring all that while: he may in warm springing weather sit night and day beside the young green grass, and yet not discern the shooting up of it, though by the warmth of the weather it be continually sprouting.  
Thou mayst well therefore be growing, though thou dost not discern it. As a man may have grace, and yet not know it: so he may be growing in grace, and yet not be aware of it. But dost thou not desire and endeavour to grow in it? 
a Magna pars est profectus velle proficere. Sen. ep. 72. Ambulare proficere est. Sedet is, qui proficere non curate. 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 certain 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, howsoever thou seest it not. To use 
b Quando peregrinatur quis ad S● jacobi, 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 valour 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 cross winds to the westward, he is compelled to put into diverse harbours, and to make some stay by the way there, either to shift off stormy 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 spiritual things, because our very growth itself in them consisteth much even in resolution and desire. The strength of desire never a whit furthereth the seaman so long as he 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 cord. Migrat corpore, qui motu corporis mutat locum: migrat cord, qui motu cordis mutat affectum. Idem in joan. 32. Hic non solùm ire, sed pervenire, nihil 〈◊〉 lived quam ve●●●e. I'd confess. l. 8. c. 8.  the very strength of our desire may convey us nearer to God, may carry us higher, as with Eagles wings, up towards heaven.  
Yea this thy greedy desire of grace may make thee less sensible of thine own growth: As the Heathen man observeth, that 
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 aperte credit 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 have, maketh them forgetful of what they have. 
d Philip. 3 13.  I forget what is past, 
Answer 3.  saith the Apostle, and press on to what is before. Their eye is more upon what they want, than upon what they have. It is with good Christians in this case, as with rich worldlings, that 
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 have their eye on those that be before them, not on those that come after them; they are ever eyeing those that seem to outstrip and outgo them in wealth, and think they have nothing, they are but poor men, so long as they come short of such and such. And so is it with these; they are oft eyeing those, whose either examples they read of, or whose courses and graces they are in some sort eye-witnesses of, and think that they have nothing, they make no progress, at least worth speaking of, so long as they come behind, and keep short of such: And this is it oft that maketh them complain so much of their wants & their slow progress, and that they cannot perceive but that they stand still at a stay. Which yet complaint of theirs, and fervent desire of growth in grace, is a sure argument of sincere and undoubted grace in them. Yea it is an argument that they love not life only but grace, that they love Grace for itself, that they love Grace as it is Grace, when they desire so much to increase and to grow in Grace, especially supposing themselves to be in the estate of it already.  
Whereas on the other side, it is an argument of insincerity and unsoundness, when men having gotten some small measure of speculative knowledge, or having attained to some slight degree of superficial conformity, far enough indeed from any sound sanctification, they can quietly sit down by it, and have no mind to go any further: yea how much soever they have attained to, if they can set down their rest there, sing a requiem to their souls, and say with the rich Glutton in the Gospel, 
f Luke 12. 19  Soul, thou hast much good; or, 
g Genes. 33. 9 Si dixisti, sufficit, defecisti. Bern. de consid. 2.  I have enough, with Esau: what should I labour for any more? It was the Church of La●diceaes song, 
h Apoc. 3. 17. Quomodo enim proficis, si tibi jam sufficis? Ibid.  I am rich, and full, and need nothing. He is 
i Galat. 6. 3. 1 Cor. 8. 2.  nothing worth indeed that so deemeth of himself. 
k Omnia illi desunt, qui sibi nihil deesse putat. Bern. de consid. l. 2.  He wanteth every thing, he hath not any thing, that thinketh he wanteth nothing; saith Bernard. The same is to be said of those that think themselves 
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 〈◊〉. & add julian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. in Matth. 19 11, 12.  well enough, if they be but a little better than those that are stark naught, that are grossly impious and extremely profane: That use to ask, when they are incited to a more frequent & diligent use of the means, for the furtherance of their Christian growth: Why? may not a man be saved, though he know no more than this, and this? Or though he have no more than such a measure of faith, or though he do not live so precisely as such and such do? For such evidently show, that it is not grace but life, not sanctification that they desire, but salvation only. They serve God, only to serve their own turns upon God. It is not the pleasing of God, but the saving of themselves that they do not so much affect, as they are content to have, grace for. 
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 quam 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 ho s●●ulo? Homo 〈…〉 est. Idem epist. 254.  He was never indeed good, that desireth not to be better. Yea, 
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.  He is stark naught, that desireth not to be as good as the best. For he cannot be good, that loveth not goodness. Nor can any man truly love it, but he must needs desire more of it. For, 
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.  He that loveth money, saith Solomon, will never have enough of it: 
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 he that truly loveth Grace, will never think he hath enough of it, and will consequently be ever desiring to grow in it. Which desire of growth in grace, as it is a good sign of sincerity of grace, so the want of it is too sure an argument of unsoundness.  
Yea but, will some other peradventure say, I have heard it oft said, that no true Christian, yea, that 
q job 14. 2. Nihil stat, nihil fixum manet. Aug. in jam. 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 ever standeth at a stay: But that every one as he is 
r job 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, etc. 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 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: 
Objection 2.  like the Angels on the 
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 diverse. 36. Plut. ipse de profect. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Ladder that jacob saw, whereof some went upward, some downward, but none of them stood still. And with me the declination to the worse side is too evident: For I find that I am not able to continue in prayer, or to keep my mind long bend to any intention of meditation, yea that I cannot endure to hold out in hearing, or to retain or call to mind again what I have heard, as I formerly have done, or have been able to do. It is the usual complaint of many good Christians held with lingering infirmities and such bodily diseases as waste the spirits, weaken the senses, decay the memory, and disable the functions of those faculties of the soul that are wont to be in these holy exercises employed.  
For Answer hereunto; to omit what before was said, that 
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 endeavour of growth is, there is no standing at a stay. It followeth not, because persons cannot perform outward, yea or inward actions as formerly they have done, that therefore there is a decay of spiritual grace in them. For 
x Animi imperium, corp●ri● 〈◊〉. Sallust. Catill.  the Soul, 
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 Aris●ot. de anima, l. 1. c. 4.  the Heathen Philosopher therefore well observeth, that it followeth not that either the soul itself, or the faculty of seeing in the soul (for it 
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 body, nor the eye itself that seeth, to speak properly, but the soul that seeth by it) is grown weak and decayed, because it cannot see so well by or with an old eye, as it could do and did by or with a young one: 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. ibid.  Give it a young eye again, and it will see as well as ever. Nor doth it follow that 
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 workman hath either lost or lessened his skill, because either he wanteth tools, and therefore he cannot work, or hath bad tools, and cannot therefore work so well as he could, when he had better than now he hath: that a Musician is not so good or skilful an Artist as he was, because he cannot make so good Music with his Viol or Citharne, being now cracked and crazed, or evill-stringed, as he could when it was new and sound, and well-stringed at first. So neither doth it follow that spiritual Grace is therefore abated or decayed in the soul, because it cannot hold out now with that continuance of attention, or strength and vigour of intention in meditation, invocation, or other the like holy exercises, 
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 sickness and feebleness accrueing 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 do, what it is now restrained of, or disabled unto, be not as fervent as formerly. For the desire usually rather on such occasions increaseth. And it is a 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de profectus i●diciis.  shrewd evil sign, as even an Heathen man also could observe, when men restrained of the means or the use of them, or disabled unto their wont performance of such duties, are not at all therewith moved, but can well enough endure such want. It was by one deemed 
e Ne nunc quidem vires desidero adolescen●is: non plus quam adolescens etiam vires tauri aut elephantis desiderabam. Cic. de senect.  as unequal 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 Ox hath, or an Elephant. But for a man here not to desire to do as he hath done, may well minister some suspicion, of an heart not very sound, which they that thus complain of, by this their complaint do evidently show themselves not to be free only, but to be far from. 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de profect.  The very absence and restraint of things loved, longed after, and delighted in, is a great means to incense and inflame much the desire. Nor can there be a decay of grace, though the work of it may be restrained or suspended, where the desire continueth such. Spiritual grace is of the same nature, in some sort, with the Soul: As that is an immortal substance; so is this 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 1. 23.  an incorruptible seed. Nor is it therefore any physical or naeturall defect, though such may either in whole or in part 
h Hinc illud Virg. Aen. 6. quantum non noxia corpora tardant; Terrenique●ebetant artus, 〈…〉.  restrain the operation, that can possibly either destroy, or decay either. By some natural defects indeed, (such as either suspend or abandon the use of reason and understanding, and make a man by that means uncapable of instruction,) a man may be 
i Rom. 10. 14, 17.  disabled in ordinary course, (for extraordinary workings we leave unto God; who as he gave 
k Num. 22. 28. 2 Pet. 2. 16.  power of speech and utterance sometime to a dumb beast, and his 
l Luk. 1. 15. In utero priusquam nasceretur renatus. Greg. mor. l. 3. c. 4. Quod tamen Aug. impossibile censet. Nem●, inquit, ante renatus quam 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 unborn, so 
m Drvina potentia non est med●is alligata. Aug. in Gen. ad lit. l. 6. c. 13.  is able to work in this kind as he will:) unto the attaining of saving Grace, where as yet it is not. But where it is already wrought, there cannot any such natural defect, either crase it, or wholly raze it out again. It were as absurd to imagine that a fit of the dead palsy continuing with a man some good space of time, and depriving him thereby of ability unto the performance of holy duties, should of itself therefore make him 
n Actiones enim corporis; animi virtutes & vitia. Aug. non. de spir. & anim. c. 14.  less holy than he was when it first seized upon him; as to suppose a man well affected to be less 
o Etiam in ma●imis angusti● libera●s est animus. Sen. de benef. l. 1. c. 8.  liberally minded, because being fallen into poverty, he cannot now do that, which before he was wont to do, when he had better means and a more plentiful estate. It is not therefore any disability arising from such defects and infirmities, that argueth any decay of Grace.  
A ninth Note 
Note 9  of sincerity may be an endeavour to find out and discover our own corruptions; 
Diligence in Discovery of Corruptions.  and a gladness when we have discovered them by the light of God's word, or such other good means as God shall offer us. This business had David been busy about, what time he broke out into that exclamation; 
p Psal. 19 12.  O, who can tell how oft he sins? or, what man is he that understandeth his own errors? 
q Spin●us de justit. Christian. Postquam diligenter cubiculum everrimus, id nobis perpurgatum videtur. At sole per fenestras illucente, radios atomorum sordibus infinitis permistos videmus.  It fared with David, saith Spina, as with the Housewife that having diligently swept her house and cast the dust out at doors, can see nothing amiss now, no speck of dust in it; whereas if the Sun do but a little shine in thorough some cranny in the wall, or some broken quarrel in the window, she may soon see the whole house swim and swarm with innumerable motes of dust floating to and fro in the air, which for dimness of light or sight before she was not able to discern. And so fared it with David; he was a man of no loose life, but even from his younger years careful of his courses, 
r 1 Sam. 13. 14.  Upright & after Gods own heart; so that little might seem to be amiss, or to require reformation and amendment with him: yet when he came to look more intentively into God's law, a little beam of light reflecting upon his soul from it, discovered unto him such 
s Psal. 40. 12.  an innumerable company as well of corruptions in his heart, as of errors and oversights in his life, that it made him, as one amazed, cry out in that manner, as guessing by what he now saw, that he had not seen before, how much corruption remained yet in him unseen. In like manner had he been sifting of himself, when he said; 
t Psal. 119. 59 Nos contra. Dissimulamus Dtmini quaerere voluntate, dum & nostram facere, & aliquam de ignorantia excusationem habere volumus. Bern. de diverse. 26.  I considered my ways, and turned my feet unto thy Testimonies. And of the joy that he conceived, when upon such view and search he had light upon somewhat that he was ignorant of before, and came to the notice of some duty concerning himself, that before he was not aware of: 
u Psal. 119. 162.  I rejoice, saith he, at thy Word, (to wit, when somewhat from it is discovered unto me,) as one that findeth a great spoil; that hath gotten a rich booty. An allusion to rich spoils taken from the enemy in the field, wherein the pleasure is usually as much as, or more than the profit. And he saith further therefore, That 
x Psal. 119. 7.  he will praise God with an upright heart, when he shall have learned his righteous Testimonies: He will thank him heartily, when he shall by his Law inform him of aught. Yea how glad was he when Abigail had discovered unto him his error, and by that means stayed his hand from an unwarrantable act, that in his heat of passion he had before resolved to execute? And 
y 1 Sam. 25. 32, 33.  how doth he bless her, and bless God for her; her, as a messenger of God, and God, as one that had sent her to meet him, and so to withhold him from that outrage? And 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de profect. indic.  this is also a singular good note of a sincere heart, when a man is careful to search into his own corruptions and oversights, is willing to be informed of them, glad to see them discovered, and ready to reform them when they are evidently discovered to him, and his conscience convinced of them out of God's word. As on the contrary part when men 
* Vt liberius peccent, libenter ignorant. Bern. de grad. humil. c. 2.  are not willing to have their corruptions discovered to them, cannot endure those that are dealing in any sort with their sins, 
a Psal. 32. 9 Amos 5. 10. Prov. 9 7, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de profect. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ib.  fume and storm against those that even in the kindest and 〈◊〉 Christian manner inform them of them, albeit they cannot wholly excuse them or deny them to be such: when men will of set purpose forbear, yea and forswear to, the hearing of those, whose plain dealing and powerful delivery of God's word, hath begun to lay open to them their corruptions, and to touch them a little to the quick: Or when (as Augustine well observeth of some, speaking of those words of the Psalmist; 
b Psal. 36. 2, 3.  He flattereth himself in his own eyes, till his iniquity be found abominable; and he refuseth to understand:) 
c Quasi conantur quaerere, & timent invenire. Aug. in Psal. 35.  they will seem to search, but are loath to find; and therefore, as 
d Matth. 19 22.  the young man in the Gospel, that moved a question to our Saviour, 
e Mul●os cognovi veritate agnita tristiores discessisse, quod jam confuger● ad ignorantiae excusationem non liceret. Bern. in Cant. 74.  they are sorry that ever they sought, and go away with heavy hearts, when they find not as they would, when they have not an issue and an answer to their own minds: and as 
f jerem. 42. 2, 3, 5, 6. & 43. 2, 3, 4.  the jewish Captains that repaired for advice and direction to jeremy, their seeming search was never made in sincerity.  
The last Note 
Note 10.  of Sincerity shall be a love of God and good things, 
Love of God, and Gods children; with Purpose of constant Adherence unto him, even in Want of Assurance of his Special Favour.  refuse thereupon to follow what they are informed of, or to reform what upon such search they meet with, and find to be amiss with them in heart or life: It is a fearful sign that their heart is not upright, and 
g Quia dolosè agebant, ut invenirent, ubi invenerint, non oderunt. Si enim sincere & none dolose agerent, quod inven●rent, ●dissent. Aug. in Psal. 35.  and of the Children of God for God; together with a steadfast purpose to depend still upon God, to continue constant in the frequent and diligent use of all the holy Ordinances of Go●, and to persever and go on in the good ways of God, though a man cannot yet find or feel in himself any assurance of God's special favour towards him, or any comfort in the ordinances of God that he useth.  
These I am the rather willing thus to pile up together, and to comprehend under one Head, though they might severally be insisted on, because I would hasten to an end, fearing that I have been overlong in what is passed already: The work growing greater than I made account it would have done.  
That our Love of God 
Love of God.  is a sure argument of God's special Love of us it is most evident. 
h Prov. 8. 17.  I love them, saith the Wisdom of God, that love me. And, 
i john 14. 21, 23. & 16. 27.  He that loveth me, saith our Saviour Christ, both the Father and I will love him. 
k Nemo se fallat. Non nos Deum diligeremus, nisi ipse prius nos dilexisset, & sui dilectores secisset. Aug. de great. & lib. ●b. c. 18. Nisi prius quaesita non quaereres; nisi prius dilecta non diligeres. Bern. in Cant. 69.  A man could not love God, did not God first love him, and 
l Rom. 5. 5. Charitas Dei donum Spiritus Dei. Bern. de humil. grad. 3. Non amatur Deus nisi de Deo. Aug. de diverse. 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 joan. 102.  work this very love of himself in him. 
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 quam amare. Bern. in Cant. 69. & 84.  Nor need any man, that truly (though 
“ Nos etsi te minus diligimus, quam debemus, diligimus tamen quantum valemus, tantum antem v●lemus quantum accepimus: petimusque & expetimus, ut à te amplius accipiamus, unde 〈…〉. Bern. ep. 85.  but weakly, yet so well as he is able, or rather as God hath enabled him;) loveth God, doubt but that God loveth him. For 
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 love them again, when they love him, whom he loved even before they loved him? How can he but love them, when they love him, that 
o 1 john 4. 9, 10. Potest nondum diligere etiam dilectus: sed nisi ante dilectus diligere non potest. Bern. an Cant. 71.  loved them, when they loved not him; that loved them so dear when they 
p Psal. 81. 15. Tit. 3. 3.  hated him, and 
q Rom. 5. 8, 10. & 8. 7.  were enemies to him, as to give his Son to die for them. If God, saith that 
† Bradford Sermon of Repentance.  blessed man and Martyr of God, so loved us when we hated him and fled away from him, that he sent his Son after us to seek us, and with loss of his own life to redeem and reduce us, how can we think otherwise, but that now loving him, and lamenting because we do no more love him, he will surely love us for ever?  
And that the Love of God's Children for God, 
Love of God's Children for God.  is a good Sign of the love of God, it is no less apparent. 
r 1 john 5. 1.  He that loveth him that begat, saith Saint john, loveth him also that is begotten. And he that loveth him that is begotten, say I, loveth him also that begat. It was 
s 2 Sam. 9 3, 7.  for Jonathan's sake principally, that David loved and favoured Mephibosheth. Nor could a man for God love the Children of God, if he did not first love God himself. In regard whereof also Saint john maketh this Love of God's Children a Sign that a man 
t 1 john 2. 10.  is in the light, to 〈◊〉 of God's favour; that he 
u 1 john 3. 14.  is passed from Death to Life, is in the state of salvation; that he 
x 1 john 4. 7.  is borne of God, is regenerate, is the Child of God; that 
y 1 john 4. 12.  God dwelleth in him, he abideth in his heart by his Spirit; and that he doth 
z Ibid.  sincerely love God, and is beloved consequently of God. And as David testifieth the sincerity of his Love unto God, by his loving, 
a Psal. 16. 2, 3. & 119. 63.  liking of, and delighting in the Saints of God: so he maketh 
b Psal. 15. 1, 4.  the honouring and respecting of those that fear God; a note and mark of such as are free Denizens of the heavenly jerusalem.  
The like might be said severally of 
c D●ut. 4. 4. & 30. 20. Psal. 73. 27, 28. Act. 11. 23.  the steadfast purpose of depending upon God, 
Purpose of Dependence.  and 
d Psal. 1. 2. & 119. 15, 16. Esai. 58. 13.  of continuing constant in the diligent use of the Ordinances of God, and 
e Psal. 119. 8, 40, 44, 48. & 128. 1.  walking carefully in his ways. But that which I here in this last Note principally aim at, 
Constant use of God's Ordinances.  and will therefore most insist on, is this, that then the sincerity of a man's heart herein doth most evidently appear, when he persisteth thus constantly in loving God, and Gods children, cleaving to God, following him, frequenting his Ordinances, and depending upon him, 
And Observance of God's ways.  though God seem not to regard him, nor do reveal himself yet unto him in that comfortable manner, 
f Psal. 119. 132.  as he doth frequently and usually unto those that be his. 
† Esai. 8. 17.  Yet will I wait upon the Lord, saith the Prophet Esay, 
Notwithstanding Want of Assurance and Comfort.  though he have hid his face from us. And, 
g job 13. 15.  Though he slay me, saith job, yet will I still trust in him: Yea, 
h job 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 himself towards me as an enemy. Hereby do the people of God in the Psalm approve their sincerity unto 〈◊〉, and the uprightness of their hearts with him, in that 
i Psal. 44. 17, 18, 19, 20, 21, 24. Nec iratum colere destiter. of't numen: uti Sen. ad Marc. c. 13.  though God seemed to have clean forgotten them, and to have utterly 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 seek to any other helps. And it is certainly an argument of a great measure of grace, when a Christian Soul, though finding in itself so weak encouragement, in regard of comfort or assurance, to depend upon God, yet can firmly resolve constantly 
k Esai. 50. 10.  to rely and rest wholly upon him: when though 
l Psal. 77. 3.  it feel little or no comfort at all in aught that it doth, yet 
m Psal. 119. 81, 82, 83.  it will not thereby be discouraged from persisting in the observance of holy exercises, and the performance of good duties, content with patience, and yet not without a kind of 
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 Psal. 62. 1, 5, 6, 7.  to submit itself to God's good pleasure, 
p Psal. 40. 1.  wait his holy leisure, and 
q Lament. 3. 26, 27, 28, 29, 50.  expect when he shall see it fit and seasonable in mercy, further to reveal himself, and to minister unto it the inward comforts of his Spirit. As on the other side it is a shrewd Sign of insincerity and unsoundness, when men are ready to cast off all religious regard, if they cannot in good exercises find present comfort; or shall be ready, if God do not instantly answer them according to their desires, to say with Joram's profane Pursuevant, 
r 2 King. 6. 33.  What should I do waiting on God any longer? Or with Saul, 
s 1 Sam. 28. 6, 7.  to leave God, and betake them to other courses, yea those, such as he in his Word hath inhibited.  
Neither are we to think that the prayers and other holy exercises of such so affected, as before was said, in regard of the want of that alacrity and cheerfulness of spirit in them, are therefore either altogether unprofitable to themselves, or unacceptable in God's sight. For to omit, that there is oft more true spiritual vivacity in the prayers and other exercises of persons even so affected, than in the prayers and exercises of many others; 
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 having them supplied, putting a great deal of spirit and life more than ordinary into them: An hungry belly, an empty maw, will make a beggar beg more earnestly, than when he hath been feeding but a little before. Read but 
u Psal. 42. & 44. & 63. & 77. & 84. & 88 & 89. & 102. & 119. etc.  the Psalms and Prayers that the Saints of God have made and penned in such cases, and upon such occasions, and mark what a deal of spiritual vigour and vivacity appeareth in them. Not to stand, I say, upon this; Even the weakest and the feeblest that are, must for their comfort and encouragement in this kind be informed, that 
x Spinaeus de justit. Christian. translated into English by Mr I. Field. A book that I wish were reprinted again.  as the broths, and meats, and medicines that sick persons take, though they delight not the taste, nor do they find any good relish in them, by reason of their present infirmity and weakness, yet may do them much good, and be a means both to preserve life, to keep from fainting and further weakness, and to strengthen also in some measure: so holy actions though performed with much infirmity and weakness, yet with an holy and religious diligence, may much benefit the soul so performing the same, albeit it find little spiritual relish in them, or feel no comfort from them for the present. Yea, howsoever it be true, as I said 
a Motive 2.  before, that the want of alacrity and cheerfulness in performance of holy duties, especially procured by some wilful neglect, or by some peevish and way ward disposition, framing matter of grief to itself from idle toys and trifles unto the disturbance of itself in such duties, doth much diminish, and take away much the grace of them: yet it is no less true that 
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 corrupt, etc. 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 means used, the poor Christian soul cannot attain to that alacrity that fain it would, may make them no less acceptable, if not more acceptable to God, than if they were done even 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 lusty and healthy, and that attendeth him therefore with ease; the other weak and faint, or lame, or having some hurt about him, in regard whereof he cannot follow him but with much pain and difficulty, and yet will not give over, but be hard at his heels still, as ready and forward as the former. His 
c Voluntas est, quae apud nos ponit o●ficium. Sen. de benes. l. 6. c. 12.  will may be every whit as good as the other, and his Sovereign is no less, if not more, for such his service beholden to him, than to the other. Nor may the service of such a poor soul therefore be the less acceptable to God, because it cannot perform it with such alacrity and delight as 
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 dependence upon God. It is not an argument of no Faith, when a man cannot yet attain to a full persuasion and assurance of God's special favour towards him, and of the free remission of his sins in Christ, that many other faithful 
e Galat. 2. 20. 1 john 3. 14. & 5. 19, 20.  have had, and many doubtless also ordinarily have. This is a consequent rather of Faith, that as 
f Non praecedunt justificandum, sed sequuntio justificafum. Aug. de fid. & oper. c. 14.  Augustine saith of works, rather followeth the person justified, than precedeth and goeth before justification, as Faith being 
g Rom. 3. 28. & 3. 1.  an instrumental 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 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 cum essem, factus sum fidelis: Trans●● ergò à morte ad vitam, & injudicium non veniam, non praesumptione mea, sed ipsius promissione. Aug. in joan. 5. 24.  showeth, by a Syllogism, wherein Faith is assumed, and this persuasion concluded from it: and that not simply and absolutely necessary neither, but such as is, by general consent, oft severed from it. But for a man, though he cannot yet attain to it, yea though he never should so long as he liveth, yet to resolve 
i Act. 11. 23. Hec suaderi, à verbo quaeri; persuaderi, invenir● est, Bern. in Cant. 84.  to cleave unto God with full purpose of heart, to stick close unto him, to depend wholly upon him, and not to give over still seeking and suing to him for it, and the constant use of all good means to attain it; 
k Psal. 13. 1, 5. & 43. 2, 5.  like a Courtier, who though the King show him no Countenance, but seem wholly to neglect him, and not at all to regard him, yet will still follow the Court, and tender his service, and resolve to give attendance, hoping yet to find acceptance at length, yea to do it constantly, whether he shall find acceptance or no; or like 
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 reject and put her off with much disgrace: it is a sound argument of a true and a lively Faith, and of no small measure of the same.  
Where if it be demanded how this trusting to, 
Question.  and dependence upon God, may stand with the want of such assurance. I shall not need to say much, because the Argument hath by 
m Mr Chibald Trial of Faith.  a Reverend Brother been of late handled at large.  
Only I make it plain by this familiar Comparison. 
Answer.  Put case a poor man hath occasion to make use of some great Courtier for the effecting of some business of great consequence for him, even as much as his life lieth on, or all that ever he is worth, as suppose the procuring him his pardon for some capital crime from the Prince. And this great Courtier telleth him, that though he be but a stranger, one that can claim no such thing from him, yea one that hath deserved many ways evil of him, yet if he trust only to him, and rely wholly upon him, he will do that for him, which the poor wretch requireth of him. This poor man now in this case may trust only to him, & neglecting all other means that either others may advise him to, or himself sometime think on, rely wholly upon him; and yet he may not be fully persuaded that he will effect it for him neither. The consideration of his own want of worth and evil desert, 
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 fear arising from the apprehension of the great danger that he is in, and the subtle persuasion of others that would bear him in hand that he will but delude him, and not do for him as he saith, may either severally or jointly be a means to hold his mind in suspense, and to keep him from such assurance. Yea his very mistaking and misconstruction of the great man's meaning, when he saith, If you will trust to, or rely upon me alone for it, being possessed with a conceit that his want of a full persuasion that he will do it, which he cannot yet for his heartblood bring his mind to any settled assurance of, doth evidently show that he doth nor trust to him, may be a means to make him believe, that he will never do it for him, because he doth not, what he supposeth is therein absolutely required of him, which to that great man also, if he should be demanded of it, not daring to tell an untruth, would appear. And yet for all this he may resolve to stick to his mediation only, and to rely wholly upon him, and not to seek or try any other way, whatsoever any man shall persuade him to the contrary, or whatsoever the issue and event of it shall be. And even so may it well be, and is questionless with a Christian soul many times. 
o john 3. 16, 36. & 5. 24.  God hath proclaimed and published a Patent of pardon and salvation by Christ, to all that trust to him for the same. A man may so do, encouraged thereunto by this gracious offer and the condition to it annexed, yea many an one so doth, and yet partly out of the sight and consideration of his own unworthiness, partly out of a kind of timorousness and pusillanimity of spirit, partly by reason of some strong melancholic imagination, and partly also through some powerful delusion of Satan, not be able possibly to persuade himself that Christ is yet his, or that he hath interest in him, hath his sins pardoned for him, and shall live eternally by him. Yea the very mistaking of the true Nature of saving Faith, and supposing the very essence of it to consist in this particular persuasion, (which yet is only an effect and a fruit, yea such a fruit of it, as doth not necessarily always spring from it, 
p Psal. 31. 22. & 77. 7, 8, 9 & 88 14. & 116. 11.  nor is at all times of the year ever constantly found on it,) and that therefore he doth not trust in Christ so long as he wanteth it, is a main means to keep many from it, and from the comfort of it, which yet have true Faith, and do unfeignedly trust in Christ for all that: As by many other sound and undoubted Arguments, which if they be questioned with and urged to it, not daring to deny them, lest they should lie against their own conscience, may be drawn from their own confessions & answers concerning themselves, (when there is no fear of hypocrisy, lest they should therein dissemble, being more prone to charge than to clear, and to allege matter against themselves, than to produce any thing for themselves;) will evidently appear. Among which Arguments also even this, though it come last, yet is none of the least, if their conscience unfeignedly can testify for them, that though they have not yet such a persuasion and assurance of God's mercy toward them in Christ for the remission of their sins and the salvation of their souls, yet they 
q Psal. 51. 11, 12.  unfeignedly desire, and 
r 2 Pet. 1. 10.  labour instantly for it, and though they cannot yet attain to it, yet they 
s Ephes. 6. 24.  love the Lord jesus heartily, and 
t Coloss. 1. 4.  his members for his sake, and 
u 2 Chron. 14. 11.  rest and repose themselves wholly upon him, and God's mercy in him, 
x Act. 4. 12. john 6. 68  renouncing all other means of remission of sin and salvation without him, with 
y job 13. 15.  a full purpose of heart and resolution still so to do, 
z Psal. 40. 1.  expecting when God shall in mercy be pleased to look graciously upon them, and to vouchsafe them that assurance that as yet they have not. 
* Pro●. 16. 10.  Who so trusteth in the Lord, saith Solomon, o blessed is he. And what a great measure of grace is it for a man to trust thus in God, while he lieth yet under the sense and apprehension of his wrath?  
Those therefore, 
Conclusion.  whatsoever they are, that having by these or the like Notes and Signs examined themselves, have found their hearts to be sincere and upright with God, albeit this their beginning of grace be mixed with much weakness, they may know thereby and assure themselves that they have right to, and interest in the Light and joy of the Just here spoken of: and they may therefore safely lay hold on it, admit it, give way to it, receive it and harbour it in their hearts; yea that they wrong themselves, God's grace in them, and his goodness towards them, when 
a Psal. 77. 2.  they refuse and repel it, having so good and sure ground for it, having so great cause, as we have here showed, to rejoice. Light and joy being sown here, not for the righteous alone, but for all that are upright in heart.  
Which joy the Lord in mercy vouchsafe 
b Esai. 61. 3.  to all in Zion that yet want it, and increase it daily in the hearts of all those that already have it, until we come all to meet and partake together in that 
c Psal. 16. 11.  fullness of joy, which shall never again be interrupted or eclipsed in us, 
d john 16. 22.  shall never in whole or in part be taken again away from us.  
Amen.  
FINIS.   

Escapes of more moment to be amended.  
PAge 7. line 13. after, his, put in own. p. 11. l. 1. after, wicked, put in man. p. 15. l. 2. after, they, put in, be. p. 23. l. 11. for, not, read, nor. l. 16. after, That, put in, alone. p. 24. l. 16. put out, not. p. 108. l. ult. after, are, put in, in. p. 109. l. 14. for, mother, read, father. p. 118. l. 27. for, suspected, read, expected.   

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