THE OIL OF GLADNESS: OR, Music at the House of Mourning. DELIVERED In III. several Sermons by ROB: ALLWYN, Master of Arts and Rector of Stedham cum Heyshot, in the County of Sussex. 1631. And now upon Entreaty published.  O taste and see, how gracious the Lord is. 
LONDON, Printed by B A. and T. F. for NATH: BUTTER, dwelling at St. Anstones Gate. 1631.   

TO THE RIGHT WOR pfull, RICHARD LEWKEN OR Esq. one of his Majesty's justices of the Peace and Quorum; and Deputy Lieutenant in the County of SUSSEX: Robert Allwyn, wisheth the continuance and increase, of all Spiritual graces here, and the Eternal weight of glory hereafter.  
WORTHY SIR:  
THere are two sorts of Men that are reputed happy; to whom it is given: 
Plin. Epist. Lib. 6. Epist. 16.  Aut Scribenda facere— aut Legenda scribere. Either to do things worthy to be written, or to write what is worth the reading. Were I as successful in the one, as you in the other, I might presume of a fair approbation and friendly entertainment of these few notes, which I conceive fit for the press for no other cause, but that they have already appeared in the Pulpit, whence they were received with zealous silence, deep attention, and fullness of affection, such as I may not hope for or expect abroad. For readers are not (for the most part) so benevolous as hearers: and I have observed of the eye, it is fare more censorious than that sanctified sense of salvation. There are many things that in Elocution, 
Ambr, lib, 6. Epist 40.  Aurem praetereunt, as St Amb ose speaketh. That do pass and escape the Ear; which, when they come unto public view, are more nearly noted and more strictly observed; not a sentence, not a word but it is weighed (sometimes with the false weights of misprision, sinister construction, and Envy) weighed in the balance; and therefore it is good counsel of that Reverend father, that before we deal out our poor endeavours, we should do the same. Trutinare & discutere omnes scrupulos malevolentiae ponderatè & discussè, 
Idem ibid.  Try and prove every grain (as it were) and scruple against which the envious man may except. But for myself, I acknowledge I have been delinquent herein: this labour I leave unto those that have leisure to be curious. Thus much the pains that I have taken do assure me, that I have not done the work of God negligently: and yet I confess not exactly according to the itching ears and eyes of this age. It shall suffice that I have followed the example of a more Elder and Ancient of the Primitive fathers. Qui non secundum artem scripserunt sed secundum gratiam. 
Ambr. lib. 8. Epist. 63.  They delivered what they received, not in the enticing words of man's wisdom, 
Gal. 1.10.  
1 Cor. 2.4.  (whom if we should seek to please, we were not the Servants of Christ) not in the enticing words of man's wisdom, but in the demonstration of the spirit; In whose language I had rather speak five words (and these I speak are his) then ten thousand words in the tongue of men and Angels. 
1 Cor. 14.9.  And truly this is my confidence, that of those that are Religious, and by consequence judicious, these my meditations will be approved, in that they speak in the Dialect and phrase so familiar unto them. As for the matter and subject, it is such as I suppose will afford acceptance also it is the desire of our Soul, it is the aim of our hearts, joy.. Next, that which may add audacity and boldness to the Book, and life unto the Author, it willbe your courteous. Censure, or (of which you see I have presumed) your benign Patronage, and favourable Tuition of it. As for applause, it is a thing I neither affect, nor expect. Pardon, is fair; yet approbation better; and this the sum of my desires: 
Cyprian ad D. Cornelium. Papam de Cardinalibus virtutibus, & usque ad eius ascensum.  Non gloriam mendico, sed gratiam, as that blessed Martyr speaketh. I seek not for fame but favour; If you may, approve; if not, excuse me to yourself; and others, (above others) by how much your judgement is more solid than theirs; To yourself; and you honour my labours, more than enough. I know in respect of my immature years, these preproperous Meditations will be reputed as the hasty fruits before the Summer. Unto this you are prompted of the Prophet how to reply; 
Esay, 65.8.  Thus saith the Lord: As new wine is found in the cluster, and one saith, destroy it not for there is a blessing in it. These Sermons, though not the first of my labours are something forward I confess; yet I dare say, there is blood in these grapes, there is wine in the cluster, 
Esa. 63.3.  and what will I but that it make glad the heart of man. God grant that there may be a blessing in it, that it may cause him that is ready to perish to forget his sorrow, that it may comfort all that mourn in Zion, that it may give beauty for ashes, and the garment of gladness for the Spirit of heaviness. These things have I written to none other end, but this (may I be so bold to borrow the words of the Apostle) that their, 
1 joh. 1.4.  that your joy might be full. As there is diffusion in the affection; So with the dilatation of mine heart, I wish you all the Contents of this Book. And if it may be more; a steadfast continuance in the fear of the Lord, which is honour, and glory, and gladness, 
Ecclus. 1.11 12.  and a Crown of Rejoicing; the fear of the Lord, which giveth joy and gladness, and a long life. I conclude in the benediction of St. PAUL. Now the God of hope fill you with all joy, 
Rom. 15.13  and peace in believing, that you may abound in hope through the power of the holy-Ghost; unto whom in my prayers that proceed from him I commend both you, and you●●●●●est.  
Your Worships, observant and respective Friend, Robert Allwyn.   

THE OIL OF GLADNESS: OR, Music at the House of Mourning.  PHIL. 4.4. 
Rejoice in the Lord Always; And again, I say Rejoice.  
AFter the shutting of the Book the first place that my Text lights on is that of Ezechiel in the 34. Chapter. 
Ezech. 34.4.  The Diseased have ye not strengthened, neither have ye healed that which is Sick, neither have ye bound up that which is broken, neither have ye brought again that which was driven away, neither have ye sought out that which was lost; but with force and cruelty have ye ruled them. Some such Shepherds, or indeed, 
Cyprian.  Non pastors sed Lanij, in the words of St. CYPRIAN, they came for to kill and to steal, Pseudo-Apostles, and false-teachers. 
Zanch. in locum.  (As ZANCHY and others conceive) even at the Plantation of the Gospel, were crept into the Church, so fare from healing the breach of the spirit, from administering a word of comfort in his season; that they spoke Law louder than Sina: they made them meditate terror: they wounded such as were vexed at the heart: they gave them the cup of trembling, even the dregges of the fury of the Lord.  
Now the opportunity, now the time for him that binds up the , for the God of consolation and comfort, to lay to his hand. Hence he that was the pen of that ready Writer, lest these young Plants should perish for want of watering, lest they for whom CHRIST died should be swallowed up with over much heaviness, with all earnestness of exhortation, he laboureth to exile anxiety, to give beauty for ashes, and the garment of gladness for the spirit of heaviness. That the bones that were broken might flourish, he inculcates consolation once and again, he makes them hear of joy and gladness: 
Esay. 40.1.  Comfort ye? That is not enough, he repeats it again; Comfort ye my people; saith your GOD. See here how he replies as it were, how he echoes in effect to the word of life, as the Lord commanded, even so did he. Rejoice always in the LORD; 
Eccles. 11.6  And again (he knows not whether may prosper, this or that, or whether both may be alike good) he adds line unto line, and precept unto precept, as the Prophet speaketh. Again I say Rejoice. 
Esay.   
The parts are these.  
First, an affection incited unto Act: Rejoice.  
Secondly, the extent, Latitude, or (as they that analise will have it) the Longitude of it; Always.  
Thirdly, the Object. In the LORD.  
Fourthly, the magnitude employed, or indeed expressed in the coacernation, it is accumulated, (it is heaped together, it is full pressed, and running over.) And again I say, Rejoice. Of these, or some of these at this time, and first of the foremost: Rejoice.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Arist. Eth. 2. Cap. 5.  saith the Philosopher. The affections of the mind, as Anger, fear, sorrow, love, delight, and joy, they are neither absolutely good, nor simply evil of themselves; but according to the cause, the object, and measure, they are both the one and the one and the other. The fathers, they are Parapathetickes in the point, they are of the same opinion. Affectiones ordinata virtutes sunt, 
Bern. parvi & varij Sermons.  Inordinatae passiones. Saith Saint Bernard. Our affections if not irregular, if ordered aright, they are virtues; if not, that which is opposite unto them, an evil sickness. Spiritual diseases & maladies of the mind, they are compared by LACTANTIUS, 
Lactant. de vero cultu, Lib. 6.  Equis pernicibus, unto fiery, unto fleet horses; If good, if brought to the hand, if guided aright, they are as they (saith Saint Ambrose) that carried, that caught up Elias, into Heaven. If evil, if unbridled and wild, like the Horses in the Chariots of Pharaoh and the Egyptians, they hurry us to destruction, they run away with us to the ruin and subversion of our Souls. So that Ars artium, it is the science of man and his greatest felicity, to order them aright, not to let lose the Reins; to hold them as it were with Bit and Bridle lest they fall upon thee. 
Lactant. de vero cultu. lib. 6.  Quibus prave uti vitium est, dirigamus in rectum, saith he, whose tongue flowed with Milk and honey. Those things, which to use otherwise than well it is evil. Let us guide and direct in the way of truth.  
Omitting the rest, I am at this time to speak of that, which though one and the selfsame thing, it varies both according, to the Object, and Subject. It is amongst Fools as the cracking of thorns, as the frenzy of the Soul; but unto the righteous, it is health to their Navel, and marrow to their bones. joy; it is one of the principal passions of the sensitive part; yet as annexed unto the Rational proper only to a reasonable Soul, arising from an Object either good, or seeming to be so: unto which the heart opens as a friend, his arms and his bosom to embrace a friend: so this opens the hidden rooms and secret closerts of itself, to entertain the pleasure that is presented unto it.  
Thus in effect is the definition of nature, let us hear the addition of grace. It is all both essential and integral, it is all in the whole, and all every part. My Spirit, 
Luk. 1.47.  (saith our blessed Virgin) My Soul (saith he 
Psal. 35.9.  that made Songs with all his might, and loved him that made him. 
Psal. 82.2. ) My Soul shall rejoice in the God of my salvation. Come we to the body: My heart and my flesh rejoice in the living God. For the superficies and face. 
Cant. 5.10.  My beloved is white and ruddy, and such are all they that put their trust in him. 
Eccles. 26.4.  Whether he be poor or rich, if he have a good heart towards the Lord, he shall at all times rejoice with a cheerful countenance. For his Lute and harp, 
Psal. 118.15  for the Daughters of Music, the voice of joy and health is in the dwelling of the righteous. And last of all for his habit; 
Eccles 9.10.  Let thy garments be always white, and let thine head want no ointment: as the Preacher speaketh.  
This (Beloved.) Such is the Subject in my Text, not straightened in himself, but open, and enlarged as the Sea. For grace, it is not so scanty, it is nothing so narrow as nature. Come we to the Object, it is transcendent too: It is good, not apparent, but absolute: It is the most supreme and Sovereign good, the honeycomb with the honey: 
Eccles. 11.3  It is the chief of sweet things, as the Son of Syrach speaketh. 
Psal. 73.24. job. 35.10.  I have none in Heaven but thee, and there is none in Earth that I desire in comparison of thee. It is God that giveth us Songs in the night season, it is the God of Consolation and Comfort. And how then (beloved) how shall I express the affection, how shall I open the joy that issues from hence? Shall I say it is like that in Harvest, or the joy of them that divide the spoil, or of such as keep holiday? Nay, there is nothing upon Earth, that can so much as shadow it unto us. It is as the fullness of joy, 
job. 38.7.  it is as theirs in Heaven, as the morning stars that do sing together, and as the Sons of God, that do shout for joy. 
Aug. In. Ps. 99 H.  Gustatur hic undè ibi satiemur (saith St. Augustine) It is a Cluster of Canaan, it is a taste of that new Wine, which we shall drink with him in his Kingdom. 
Bern. de Verbis Apost.  Stilla & guttula est de flumine illo descendens, (saith Saint Bernard) It is as the dew of Heaven, it is a draught of that River that maketh glad the City of GOD. What shall I say? It is a pure influence flowing from the glory of the Almighty. It is the brightness of the everlasting light, and that unspotted mirror of Heaven. All these things which in some measure may express the affection, they pluck off the covering, from the face of the Saints, 
Esay. 64.5.  and the veil from such as mourn in Zion. Thou meetest him that rejoiceth and worketh righteousness; as the Lord doth us, so we the Lord, both by nature and Grace do we go out as it were, do we meet him in this Injunction of joy. Ita se beatos esse omnes, velle consonant, quemadmodum, consonarent. 
Aug. Conf. lib. 10.  Si hoc interrogetur se velle gaudere, saith Saint Augustine in his Confessions. As all men do affect felicity, so that which is the Diamond in the Ring, that which is enclosed within it, joy and gladness of heart. O how happy then are we, how good and gracious is the Lord, that enjoins that, which is the desire of our souls; that which we so earnestly seek of ourselves. Opto ut ea potissimum iubear, 
Plin Epist.  quae me deceat vel sponte fecisse, saith Pliny: and it is the wish of the world too. Who but would willingly be enjoined that, which is the joy and rejoicing of his heart? Let the Lord command us what he will, so that we will but what he commands. 
joh. 5.3. Mat. 11.30 Psal. 19.8.  Praecepta cius non sunt gravia, his yoke is easy, and his burden light. His Statutes are right and rejoice the heart. All that he requires of man, it is his felicity, it is his happiness, it is his Heaven upon Earth. To rejoice, 
Eccles. 3.12.  and to do good in our life. Both these as they are united by the Spirit, so they may not be severed by a man: for as there is no good under the Sun but to rejoice, so there is no joy but in doing good. Let the righteous (saith the Prophet David,) once and again, nay a third time he names in effect who they are, unto whom our Apostle speaks. 
Psal. 68.3.  Let the righteous be glad and rejoice before God, let them also be merry and joyful. See how affluent, how exundant is the joy of the Saints; how full and copious is the Prophet in the point. Though not a cipher in the Psalms, he hath many words to express one and the selfsame thing. This is the Dialect of the Holy Ghost, these things are written: That his joy (which no man can express, 
joh. 15.11.  but he that hath it, nay he that hath it cannot express it) might be fulfilled in us. Be glad, 
Psal. 32.12.  o ye righteous, and rejoice in the Lord, and be joyful all ye that are true of heart. There are many more places that I might produce to show you the superabundance, the streams of consolation, the joyful gladness of such as are in the state of Grace; but as St. Paul to his Corinthians, Ye are our Epistle; 
2. Cor. 3.2.  So I unto you, ye are the proofs, you yourselves are the places unto which I refer you. Have ye received the first-fruits of the Spirit? Have you tasted of the heavenly gift? Have you been made partakers of the powers to come, the Songs of Zion, the Anthems of Heaven, they are more than written within you. A stranger may not intermeddle with, neither can he possibly conceive this joy. It is fare beyond that of the Sons of men. Prae consortibus, 
Psal 45.8.  true not only of Christ, but of all those that are his. They that love righteousness and hate iniquity, they are anointed with the Oil of Gladness above their fellows: for the work of righteousness it is peace. 
Esay. 32.17  Is not that enough? It is more quietness and assurance for ever. Oh how erroneous then, is the opinion of such as embrace this present world? Such as suppose all our ways to be grievous? That imagine Religion to be nothing but melancholy, full of anxiety, vexation, and fears? Oh that they would but turn into her, that they would but repose their Souls with her; without doubt they should find more pleasure, than in that which they so eagerly pursue. Her consolation hath no bitterness, and to live with her hath no sorrow, 
Prov. 3.17.  but mirth and joy. Her ways are ways of pleasantness, and all her paths are peace. 
Bern. de vit. solitar. pag. 1027.  Delectationes enim non perdimus, sed mutamus de corpore ad animum, de sensibus ad conscientiam, saith St. Bernard. We do not lose our delights, but we change, not for the worse, but for the better; from the body to the soul, from the senses to the Conscience. In stead of the pleasures of Pharaohs Court, we have those of the Land of Canaan: for the delights of the Sons of men, we have the consolations of God, Quietness, Peace, and joy in the Holy-Ghost, joy unspeakable, and full of Glory.  
Go to then, you that rejoice in that which is naught; You that spend the time in mirth, 
job. 21.13.  and in a moment go down to the Grave; you that say as they in the second of Wisdom: 
Wisd. 2.6.9  Come on, let us enjoy the good things that are present, let none of us pass without part of our voluptuousness, let us leave the tokens of our joy in every place. Do but join yourselves to the Saints, do but adhere to Heaven. Let your souls but cleave unto God, and he shall give you the desire of your hearts: you shall be satisfied with the plenteousness, with the pleasures of the life that now is; and of that which is to come: even in this Valley of tears, 
Psal. 36.8,  He shall give you drink out of his pleasures, as out of a River. Wherefore, you that have wearied yourselves in the ways of wickedness, and destruction, return unto your rest; and for famine, 
Lu. 15.15.25  husks, and Swine; or, if you will, strange women, Harlots, and the like: you shall hear of joy and gladness, you shall be received with music and dancing, not only of others, but of your own Souls. Do this then: Haec ante omnia fac, saith Seneca as divinely as if he had been St. PAUL'S Disciple indeed. Above all things do this, Disce gaudere, 
Sen. Epist. 23  Learn to Rejoice. It is a lesson, unto which though we are incited of ourselves, though we are scholars by nature, yet no man attains unto it, but he that breaks off his transgression, he that forsakes his sin, he that purgeth his conscience from dead works, to serve the living God, who hath reserved the blood of the grape, the purest pleasure for piety, and appropriated his joy unto those that are his; But as for the ungodly he writes bitter things against them, and in the midst of their mirth, he makes them to possess the sins of their youth; so that as their mercies are cruel, so their very joys are but Wine mingled with Myrrh. 
Plut. Moral de Audiendis poetis, & alibi saepius.  They are like the City in Sophocles, of which Plutarch often makes mention, that it was full of exultation and triumph, full of shouting and joy; and withal as every town that is taken with the enemy, full of Lamentation, weeping, and mourning. It is so with the wicked: 
Prov. 14, 13  Even in laughter the heart is sorrowful, and the end, nay the midst of their mirth is heaviness. Non est gaudere impijs; So Saint Augustine, 
Es. 48.22. Au. Ps. 96.7 Bern. de verb. Apost. & alibi sapius.  so Saint Barnard, so most of the Fathers read that place of the Prophet: There is no joy to the wicked. And lest beholding their prosperity, you should stagger at the truth; Non dicit homo, sed Dominus (saith the same Father:) It is the voice of God and not of man. Once, yea twice, nay a third time hath he deeply expressed himself in the point. Do but mark the Metaphors, do but observe the similitudes concerning the ungodly, and you cannot but deplore the joys of the most glorious sinner upon earth. 
Psal. 7.15.  He travaileth with mischief, he hath conceived sorrow, See; that which is the fruit of his womb, that for which he takes so much pains, his very pleasures, they are the pangs of a woman in her travel. 
Eccl. 14.20.  Again: The iniquity of the wicked it drieth up the Soul, though his mouth be filled with laughter: Though lasciviousness like oil make him look with a cheerful countenance, yet is he full of heaviness within; Like some wild Beast laid over with vermilion and paint, and covered with red, as the wise man speaketh. Whatsoever he seems for to be, do but enter into him, and you shall see, that his heart is ashes, and his hope is viler than the earth; all his days are sorrows, his delights are griefs, and his soul taketh no rest in the night season. 
Prov. 22.5.   
To conclude; 
Prov. 15: Hos. 2.9. Prov. 29.6.  his ways are hedged with thorns, and there is a snare in all his paths. In the transgression of an evil man there is a snare, but the Righteous doth sing and Rejoice. The Corollary, the use that we are to make of the point, it is this: 
Eccls 21.2.  To fly from sin, as from a Serpent, for the poison thereof of it drinketh up the Spirit, and its venom, it is the curse of the heart. But joy, and honour, and glory, and a crown of rejoicing, shall be to every one that departeth from iniquity, who is only capable of this exhortation of S. Paul, Rejoice.  
I proceed to the Extent, or Longitude of the affection. Always: 1. At all times, as some do interrpret; or as others, 2. In all Estates. For the first: Rejoice in the Lord, 
Ansel. in locum Plut. Mor.  Non per intervalla, ut modò gaudeatis, modò non gaudeatis, saith Anselmus on the place; not by starts, not as they say of Songs, that they consist of sounds, times, and rests between: but continually, without intermission, not only in habit, but in Act. For though in Philosophy their blessed man per dimidium vitae, 
Arist. Eth. lib. 1.  do not differ from the wretched, it is not so with us, that are in the state of grace. Our bed is green, saith the Spouse in the Canticles. 
Cant. 1.16.  Even in the season of sorrow, even in the most disconsolate time, there springeth up light for the righteous, and joyful gladness for them that are true of heart. 
Psal. 97.11.  While the ungodly pine away in their iniquity: They have Songs (saith JOB) Songs in the night season: 
job. 35.10.  Such as are not fare from the Hallelujahs of Angels. Though not vocal, though they may not be heard, they are celestial, heavenly, and divine. As when an holy solemnity is kept, and gladness of heart: 
Esay. 30.29  As when one goeth with a pipe to come into the Mountain of the Lord, the mighty one of Israel: the God of consolation, (well may they lay them down and take their rest) the Comforter himself, he illuminates, he inlightens, with that which is a thousand times more clearer than the Sun; with the spirit of Wisdom, with the Revelation of himself, and him whom he hath sent, JESUS CHRIST. So he giveth his beloved sleep. And therefore, Let the Saints be joyful with glory, 
Psal. 149.5.  let them rejoice in their beds, as the Prophet David speaketh.  
Now for the day: Not a Moment but administers matters of joy. 
Lament. 3.22.23.  Behold (saith the Prophet) his compassions fail not. They are new every morning. There is a continual flowing; There is an incessant supply of that which maketh glad the heart of man. 
job. 29.20.  Our glory (to speak with that upright and Just man) our glory, it is fresh, within us. And our bow it is renewed in our hand: Our strength is restored, and in our body there is spirit and life.  
Go we forth to our labours; 
Eccles. 2.24. Ibid. 3.22.  Behold a blessing in the Field, and he that is with us, enjoins us to joy therein. 
Deut. 12.18  Thou shalt Rejoice before the Lord, in all that thou puttest thine hand unto. Do we behold the dew of Heaven; and the fat of the earth; The things that concern the body they are to put gladness into our hearts. 
Psal. 4.8.  Thou shalt rejoice in every good thing that the Lord thy God hath given thee. Thou and thine house, not only without but within, 
Deut. 26 11  where the Lord hath crowned thee with blessings, and plentifully expressed himself in his bounty unto thee. Thou hast anointed mine head with Oil, and my Cup shall be full. 
Psal. 23.5.  But all these things, they are nothing unto that which immediately follows: Thy loving kindness and mercy, 
Ibid.  shall follow me all the days of my life. For the things that concern our corporal Estate, for the glorious beauty that is in the fat of the Valley, 
Esay. 2●. 4.  (in thy Barn, Wine press, or something nearer unto thee) it is as the fading flower, or as the hasty fruit before the Summer, which when he that looketh upon it and seethe it, even while it is in his hand he eateth it up. But though these things perish, though they be taken away, though there were a famine in the Land; yet have we the food of Angels, meat and drink that you know not of. Although the Figtree shall not blossom, neither shall fruit be in the Vine: Though the labour of the Olive shall fail, neither the Field shall yield any meat, the flock shall be cut off from the Fold, and there shall be no herd in the stalls: Yet I will rejoice in the Lord, I will joy in the God of my Salvation. Hab. 3.19. 
Hab. 3.17.18.  Hear a fountain indeficient, hear an object that makes our joys as the days of Heaven. Though it be the 3. part of my Text, I cannot but encroach upon it, forasmuch as our affection would fail, if not fastened aright: for how could we rejoice always, but in him that is with out variableness and shadow of changing?  
How could we always Rejoice but in him that abideth for ever? 
Bern. Serm. de Nimia falla pras. vita.  Gaudium in Re convertibili mutari necesse est Re mutata saith St. Bernard. Now you know, all the glory of the world, it is as a Morning Cloud, and as the early dew it fades away. Hence I suppose the followers of Pharaoh Court, being conscious of this inconstancy, are so solicitous for the season, 
Wisd. 2.7.8  so careful that they lose no time. Let no Flower of the Spring pass by us, say they in the second of Wisdom. Let us crown ourselves with rosebuds, before they be withered. See how short, how inconstant are the joys of a Summer; who says the most when he compares them unto the lasting of a flower, unto the life of a Rose; 
Wisd. 5.4.  They are indeed but as the dust that is blown away of the Wind. Like the thin froth, that is driven with a storm. Like as a smoke, which is dispersed here and there with a tempest. In a word; the triumphing of the wicked is short, and the joy of the hypocrite is but for a moment.  
To ascend something higher, to speak of that which concerns the visible Church. Our Feasts, they are but solemnities for seasons: They are but days of joy for set and apppointed times. 
Eccles. 43.7  From the Moon (saith the Son of Syrach) is the sign of Feasts; A light that decreaseth in her perfection: A right Emblem of some such as will seem to be of us. Howbeit they halt between God and the World, their joy it is not univocal nor even, it is neither true nor constant. But he that hath a good conscience (saith Solomon: 
Prov. 15.15 In the Old translation it is a good conscience, in the new a merry hart. ) And (as if they were convertible terms) he that hath a merry heart hath a continual Feast. For the Moon, whatsoever is obnoxious unto change, for all that is mutable, is under his feet. Animus sapientis velut mundi status super Lunam, 
Sen. Epist. 59  semper illùc screnum est. It was a speech too high for an Heathen, it is only fulfilled in the soul of a Christian, which is as that place above the Moon, where there is neither thunder nor lightning, neither storm nor tempest, nor any such thing; Nothing there but a glorious splendour, a delightsome light, a continual calm, a settled Quietness and tranquillity for ever. Thus much for the time.  
Now in the second place there are some that understand it of all Estates, Always. Not only when the Candle of God shines over our heads, not only when we behold the Sun in his brightness; but in the evil day, in the time of trouble and affliction, we are to rejoice; We are to take pleasure (as St. PAUL saith) in infirmities, 
2. Cor. 12.10  in reproaches, in necessities, in Persecutions, and anguish. For these things they come not forth of the dust, 
job. 5.6.  neither doth trouble spring forth of the ground; no, it is inflicted of a Father, it is praeordayned of him that worketh all things for the best unto those that are his. 
Rom. 8.28.  And howbeit, no correction for the time seemeth joyous but grievous; 
Heb. 12.11.  yet when the hand of the Lord is heavy upon us, he remembreth our souls in trouble, 
Psal. 31.8. Act. 16.25,  he compasseth us about with songs in the prison, he administereth matter of joy. 
Psal. 23.4.  Baculus & virga, Thy Rod and thy staff comfort me, Not only in respect of the fruit and effect, but the plentiful expression of the Spirit, who is most copious of his consolation in the fiery trial. In the heat of pressure and affliction, 
Psal. 94.19.  Secundum multitudinem dolorum, so the Latins read it, According to the multitude of sorrows that I had in mine heart, thy comforts have refreshed my soul. Where sufferings abound, there consolations also abound much more. I am filled with comfort (saith St. Paul) I am exceeding joyful in all our tribulation. 
2. Cor. 7.4   
O the blessed, O the happy Estate of all the Elect; whose very sorrows are sweeter than the joys of the wicked: whose afflictions are to be preferred before the pleasures of the ungodly. Vinum aquâ factum, 
Bern. de verbis Apostoli, Non est regnum Dei Esca.  (to use the allusion of St. Bernard) they drink more than the blood of the grape, their water is turned into wine. The best, fare more pleasant, than that which is naturally so. For the affliction you object, it is not worth the naming. It is less than nothing, in respect of that secret comfort of the hidden treasure of the heart. Velut nubes levis transit (to sanctify the words of the Stoic) It is but as the morning missed before the Sun, 
Sen. Epist. ●0  or indeed not so much; It is but Quasi, some thing as it were. Quasi tristes (saith Saint Paul) as sorrowful, 
2, Cor. 6.10  yet we always rejoice. See, tristitia nostra habet Quasi, gaudium nostrum non habet Quasi, 
Aug. in Psa. 48. tr. 2. g.h.  saith St. Augustine. Our sorrow it is as the shadow of a dream, at the most it is but something as it were; but our joy, it is so indeed, it is both complete and constant, it is full and perfect, it may not be removed, no not so much as interrupted. As timber girt and bound together in building may not be loosed with shaking; 
Eccl. 22.  so is the soul that is knit unto the Lord; in whom all the fabric is fitly framed, it is established, it standeth fast and will not shrink; it is strengthened with all might according to that glorious power, unto all patience, and Long-suffering with joyfulness. 
Coloss. 1.11   
I have satisfied what happily might be objected from affliction, the point is as yet beset with opposition by Repentance and Temptation. First, for Repentance: It should seem that it is wholly averse, that it is clean contrary unto this exhortation of St. PAUL. For the picture of a Penitent in the phrase of the holy-Ghost it is this. First for his habit, 
jon. 3.5.  it is sackcloth, it is the garment of anguish and mourning. For his Site, 
Lament. 3.  he lies down in his sorrows, he wallows in ashes. For his Person, his head is full of water, his eyes are a Fountain of tears, 
jerem 9.1.  his face is soul with weeping, and on his eyelid is the shadow of death. 
job. 16.16.  For his fare, he is fed with Wormwood, and his wine is water of Gall, he eats ashes as it were bread, and mingleth his drink with weeping. 
Psal. 102.9.  To come something nearer unto him: for his speech, it answers the original, it is contrite and broken, it is often interrupted with sighs, Even to the breaking of the loins, 
Ezech 24,  as the Prophet speaketh. Gemitibus inenarrabilibus, with sighs that cannot be uttered, as the Apostle speaketh. 
Rom. 8.26   
The half of the objection is not yet at an end. 
Psal. 22.14.  Within, you shall have an heart in the midst of his body, like melting wax. 
Prov 18.14  His spirit is wounded, and a wounded spirit who can bear? 
Psal. 51.8. Psal. 141.8. Psal. 38, 3.  For his bones they are broken, and from the Crown of the head, unto the sole of the foot, there is no health in his flesh, by reason of his sin. In a word he is like unto the Roll of Ezechiel, 
Ezech. 2.10  in the which there was written within and without, Lamentation, weeping, and mourning. So that the words of St. Paul, 
Ruth. 1.20.  the voice of joy unto him, (call me not Naomi, but call me Marah) it is as laughter at the Grave, it is as Music at the house of Mourning.  
Unto this we reply, that the heart of a penitent knows his own bitterness, 
Prov. 14: 10  and a stranger may not intermeddle with his joy. The one it is as occult, as invisible as the other; Howbeit where sin aboundeth, there Grace aboundeth much more. 
Rom. 5.20,  So in the repentance not to be repent of, our consolations are more than correspondent to our sorrows. 
Prov. 20.30  The blueness of a wound, it cleanseth away evil, so Repentance sin, whose cuts are as it were of a two edged Sword. Besides the effect, the cause, it is a comforter, the holy Ghost, that is spread abroad in our heart, by whose society our penitency is made pleasant: Et ut ita dicam, amaritudo nostra dulcissima, saith Saint Bernard. 
Bernard.  Our bitterness it is sweet, not only to the Angels, that rejoice at the conversion of a sinner, but so to our own souls. Our very sighs and groans they are like Pillars of smoke, 
Cant. 3.6.  perfumed with Myrrh and Frankincense, (in the phrase of the Spirit) and with all the powders of the Merchant. Our tears (besides their operation, which is to make our sins melt away, as the ye in the fair warm weather) even in the instant that they run down the cheeks, they are as strong drink unto him that is ready to perish; they rejoice, they make glad the heart of man. Fit plerumque ut in ipsis pijs fletibus illa interim gaudij claritas crumpat, saith Saint Gregory. 
Greg. Mor.  In, or indeed out of the midst of our tears, there ariseth light as it were out of darkness, serenity of the Soul, and brightness of Spirit. In profuso gaudio Lachrimae erumpunt, 
Tertullian.  saith Tertullian, and our observation the same, there are often tears in our joy, and so not seldom if spiritual, there is joy in our tears. 
Lact. de ira Dei, pag. 483  Orbem vitreum plenum aquâ si tenueris in Sole, de lumine quod ab aquâ refulget ignis accenditur etiam in durissimo frigore, saith Lactantius: If you hold an hollow round glass in the Sun, from the light that it casts an heap of coals is kindled, it yields an heat that will make a fire even in the midst of Winter. How true this is in Nature, I know not, sure I am in Grace it is so. Our tears they are put into a bottle, 
Psal. 56.8.  they are the lustre of Grace; The Sun of Righteousness shines upon them, and from the heat there is derived another, an influence as it were, an effect of him that Baptises with the Spirit and with fire. It is a vehement desire and zeal too, of those things that proceed from that godly sorrow. 
2. Cor. 7.12  In the second to the Corinthians, it is a passion composed of grief, or at least some thing like it, grief and gladdesse of heart. Poenitens de peccatis dolore gaudet, He that sorroweth for his sins, he rejoiceth for his sorrow.  
Now for Temptation, 
3. Temptation.  it is the King of terrors, it is the Artillery of Hell, it is the strong man's battle Axe, and his weapons of War; and yet behold from hence there ariseth joy to the Righteous; even in the extremity, even in the heat and violence thereof. The Angels themselves, nay he whose strength is scene in infirmities, he that lifteth up those that are cast down, he administers Might, Alacrity, and consolation unto us.  
So that our temptation, it is as the Whirlwind in the first of Ezechiel, 
Ezech. 1.4.  that came out of the North, a great Cloud and a fire unfolding itself, but withal a brightness was about it, and out of the midst thereof, as it were the colour of Amber. It is so with that which strikes terror into us, the temptation of Satan; there is often serenity, joy, and brightness of spirit, even in the midst thereof. Cogitur nos adversarius ad sua damna tentare, saith St. Ambrose. 
Ambrose.  The Serpent is wounded with his own sting, his temptations they are against himself, and for the honour of Israel; 
Luk. 10.19.  for by this means he and his, the Devils themselves, are subject unto us; by this means we overcome the evil, we tread upon Serpents and Scorpions, and over all the power of the enemy. Wherefore my Brethren count it all joy, 
jam, 1.2.  when ye fall into diverse temptations.  
You see now how every way you may fulfil and answer the exhortation of the Apostle. There is joy in the light, and joy when gross darkness covers the Earth; joy in our beds, and joy in the morning, in the Field, in all that we set our hand unto. There is joy in that which is our portion under the Sun, the good things that God hath given us; and though they be slight & momentany, though they be taken away, joy in him that is more than they all.  
It was the opinion of Plato, 
Plato.  that the Celestial Orbs with their concourse and meeting, they hit our harmony and make Music not unworthy of Heaven. It is assuredly so with the precious stones of Zion, even here upon Earth; all that wheeleth about them, or indeed is as wisely ordered, as sweetly disposed by that supreme Providence, as the things that are above. It worketh jubilation and joy, the voice of melody and gladness of heart. 
Wisd. 19.18  So that as in Psaltery notes, change the Tunes, and yet are they always sounds; so is it here, though our Estate do alter, though we continue at a stay, though sometimes we abound, and sometimes are abased, though one while in affluence and health, another in sickness and distress; all these things they are but as so many several tunes to the Righteous, there is the voice of joy and gladness in them all. joy in affliction, and the Lesson of Lachrymae it is delightsome. Our Harp, our Lute, it is in the right tune, it makes most melodious music (heavenly harmony) when it is mournful most. There is joy in Repentance, and in Temptation joy: When thou passest through the Rivers I will be with thee, 
Esa 43.2.  and through the floods, they shall not overflow thee. When thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee. Neither affliction, nor tribulation, nor distress, nor temptation, no not all the gates of Hell shall be able to prevail against thee.  
I can go no further, you have all that I can comment on the point. Our mouth is open unto you, 
2. Cor. 6.11  and our heart it is made large (saith St. PAUL to his Corinthians.) Dilatamini & vos, Unclasp your affections, extend your Souls as a Tent for to dwell in. Be ye also enlarged. Rejoice in the Lord always, and again I say, Rejoice.  
The third part it is the Object, of which because through this whole discourse I have implicitly spoken already, a word or two shall suffice. Rejoice always in the lord 
Sen. Ep.  Ad summum pervenit qui scit quo gaudeat. I am almost persuaded he was a Christian that spoke so divinely. He is come to the height, in the phrase of the Holy-Ghost, he is not fare from the Kingdom of God, that knows how and wherein to Rejoice. Howbeit as in a Race many run, but one receives the prize; so is it here: though we are all in emulation, though we strive for the more excellent gift, though both our actions and affections follow hard after joy, yet few are they that do attain unto it: for according to the delights of the Sons of men, are their aberrations from it. 
job. 31.25  There is one that rejoiceth because his wealth is great, and because his hand hath gotten much; so most of the children of this generation. There are others that account our life a pastime, the Harp and Viol, and the Tabret and also the Pipe, and Wine are in their Feasts, but they regard not the work of the Lord, neither consider the operations of his hands, 
Esay 5.12.  as the Prophet speaketh. Next unto these are they, which are emptied from Vessel to Vessel, that they might prove what is that good of the Sons of men. 
Wisd. 2.  They seek for to solace themselves with variety, and let no flow of the Spring pass by them. In the last place, there are some that sleep not unless they have done mischief. 
Prov. 4.16  Qui laetantur cum malefecerint. Who rejoice in doing Evil, 
Prov. 2.14.  and delight in the frowardness of the wicked.  
For the joys of all these they are but slight and superficial; 
Sen. Ep.  Frontem remittunt, non pectus implent. Besides that, they are shallow and inconstant, even at the best they are fastidious and unpleasant; but sorrows indeed, but waters of gall in respect of that which is ordered aright, unto the object in my Text. 
Cant. 4.10.  How much better is thy love than wine, and the smell of thine ointment than all spices! Should the windows of Heaven be opened, should the Mountains drop new Wine, and the Hills flow with milk. Might every Man be Heir of that inventory in the second of Ecclesiastes, 
Eccles. 2.1, 2, 3, 4, 5, 6, 7 8, 9, 10, 11, 12.  of those several delights of the Sons of men: all these things they were not worth the naming; they were vanity and less than nothing; in respect of the person in whom we are enjoined to Rejoice.  
What shall I liken to God, or with what comparison shall I compare him? Cui aliunde comparata omnis iucunditas maeror est, omnis suavitas dolour, omne dulce amarum, 
Bern. parv. Seru..  saith St. Bernard. Extract what you can from his Creatures in Relation unto him, it is but as the drop of a Bucket, and as the smallest dust of the balance. Whatsoever the world affecteth, as Riches, Honour, Pleasure, or the like, they are all in him, and more also. 
Bern. ubi supra.  In a word; Ipse fecit omnia, ipse habet omnia, ipse est omnia; saith that sweet Father: He is the Maker of all things, and the Owner, they are all his, but he himself is more than they all. This is my beloved and this is my friend, 
Cant. 5.16.  O ye Daughters of jerusalem. This in himself; Let us see now what he is unto us.  
First for affliction, In the time of trouble he is an hiding place from the Wind, 
Esa. 25.  as a Covert from the Tempest, as Rivers of waters in a dry place, as the shadow of a Rock in a weary Land. And not only so, but he deviseth blessings towards us, he rejoiceth over us to do us good with his whole heart, and with his whole soul, as the Prophet speaketh after the manner of men, 
jer. 32.41.  because of our infirmities. As the Bridegroom rejoiceth over the Bride (that is an other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) As the Bridegroom rejoiceth over the Bride, 
Esa. 62.5.  so shall the Lord re-rejoyce over thee. So near is the Relation between him and us: My beloved is mine, and I am his. 
Cant. 2.16.  And how then can we but sympathise, how can we but answer his affection, and parallel (if it were possible) the joy of our dearest? I will rejoice in the Lord, my Soul shall be joyful in God, for he hath clothed me with a Robe of Righteousness, 
Esa. 61.10.  as a Bridegroom decketh himself with ornaments, & as a Bride adorneth herself with jewels. Many more are the attributes of God, in that which might amplify the joy of his chosen. As that he is our Shepherd, and our strength in temptation, in the day of our spiritual battle. So David: 
Psal. 28.8.  The Lord is my strength and my shield, my heart hath trusted in him, and I am helped: therefore my heart danceth for joy, and in my Song I will praise him.  
But hear the end of all the felicity of the Chosen: that which includeth the Heaven of Heavens, the transcendent cause of the dilatation of the hart. Behold, God is my salvation, I will trust and will not be afraid, for the Lord JEHOVAH is my strength and my Song, he is also become my salvation. Therefore with joy shall ye draw water out of the wells of Salvation. Hear our confidence; 
Esa. 12.2, 3.  well may we rejoice in hope, it is more than so, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the full assurance of the Saints. So that we pass (being sealed unto the purchased possession) we pass from Glory to Glory, as by the Spirit of the Lord. The expectation (our present estate) the expectation of the Righteous it is gladness, 
Prov. 10.28  and what then shall the fruition be, when we shall enter into our Master's joy; when we shall be satisfied with the pleasures of his house; when we shall always behold the face of the Lord, in whose presence is the fullness of joy, and at his right hand his Son our Saviour, 
Psal. 16.12.  pleasures for evermore? To him with the Father and the Holy-Ghost, be ascribed all Power, Praise, Majesty, Might, and Dominion, both this day and for ever. Amen, Amen.   

THE SECOND Sermon.  
Our fellowship is with the Father, and with his Son jesus Christ; and these things writ we unto you, that your joy may be full, 1. joh. 1.4. 
1. joh. 1●  I sat down under his shadow, with great delight, and his fruit was sweet unto my taste: He brought me into his banqueting house, and his banner over me was love. Cant. 2.3.4. 
Cant. 2, 3, 4  Hìc est ignis, quem voluit Christus vehementèr accendi. Bern. of Spiritual joy.. Declamat. 
Bernard.  
August.  Qui in viâ sic pascit, in Patriâ quomodò saginabit? August. in Psal. 
Bernard.  Quid erit in Patriâ, si tanta est copia delectationis in viâ? Bern. Declam.  
PHIL. 4. 
The latter part of the 4. Verse.  
Again, I say, Rejoice.  
THere is a deplored, there is a desperate opinion of the wicked; That Piety is pensive: That the Saints are men of sorrows: That they wast their lives with heaviness, and their years with mourning. True it is, I confess, that many are the afflictions, diverse and sundry are the pressures, the troubles of the Righteous; But that which makes a man either miserable or happy, it is not his passion but action, not that which he suffereth, but doth. If it be good, sorrow may lie at the door, but there is no ingress, it cannot enter into it: for that which is nearer than the joints and the marrow, all his inward parts they are possessed, they are taken up with an hidden, with a secret joy.. So that what is without, say that it may raze the skin; sure I am it cannot pierce the soul. Our Rejoicing it is not shallow, nor superficial; it is in the hidden man of the heart, it is the testimony of a good conscience: 
2. Cor. 1.12  let it be sprinkled with the blood of the Lamb, let it be purged from the evil of actions and affections, and behold the bones that were broken shall flourish. You shall hear of joy and gladness, and sorrow, and sighing, shall fly a way.  
What is said of Wisdom, is true of Religion also, at first she will walk with him, 
Eccles. 4.17  that is her Disciple, by crooked ways, and bring fear and dread upon him, and torment him with her Discipline, until she may trust his soul, and try him by her Laws, and comfort him; then will she return the strait way unto him, and show him her secrets. So in the School of Repentance; first anxiety and sorrow, first terror and contrition, and after this great a calm, after this jubilation and joy. 
Lodo vic. Viu.  Nec aliud conatur pietas Christiana quàm ut serenitas humanos actus exhilaret, & tranquilitate animorum, compositisque affectionibus simus Deo & Angelis quàm simillimi. So Lodovicus Vives answers the misprision of them, that put bitter for sweet, and sweet for bitter; that are mistaken in the supposed austerity and strictness of Religion, 
Prov. 3.17.  whose ways are ways of pleasantness, and her paths are Peace. All that she enjoins it is, what? Not to cut ourselves with knives and lances; 
1. King. 18.28.  not to sacrifice our sons and Daughters unto Devils; 
Wisd. 12.5 Wisd. 5.7  not to go through Deserts where there lies no way; but that even here upon earth, having suppressed our passions, and composed our affections, we may anticipate our Heaven, and in tranquillity and peace resemble the Lord and his Angels of Light. Again I say, Rejoice.  
The parts you remember.  
First, an affection incited unto Act, Rejoice.  
Secondly, An Object, In the Lord.  
Thirdly, the Longitude of the affection, Always.  
Fourthly, the Magnitude; Again, I say, Rejoice.  
For the present we are to observe.  
First, the Matter, Rejoice.  
Secondly, the Manner, Again.  
Thirdly, the form informing, or indeed the bond of both, I say.  
Or thus.  
First, there is an Ingemination of an exhortation. Again.  
Secondly, there is the party Exhorting, expressed or at least employed in the verse; I say.  
Thirdly, the point or affection exhorted; Rejoice. Of these in their order, and first of the Repetition.  
Again.  
It is the Dialect of joy, it is the phrase of a comforter; the voice of the Holy-Ghost himself, 
Gen. 3.8. Luk. 15.20  who as he walketh in his justice, so he runneth in his mercy; As he expresseth our sorrows with an Aposiopesis, so our joys with an Epizeuxis. He sighs out the one, but he speaks once, yea twice, he ingeminates the other, and sometimes more. Though no Tautology, not a word in his Book but is weighed in the Balance, yet hath many Synonymies, dilation of phrase to express this celestial affection. Sing, 
Zeph. 3.14.  O Daughter Zion; Shout O Israel; be glad and rejoice O Daughter jerusalem. The Lord hath taken away thy judgements, he hath cast out thine Enemy. Zephan. 3.14. See (beloved) how affluent, how full of water is the River of the lord 
Psal. 65, 10.  Like that which he spied out for his people, 
Iosh. 3.15.  It overfloweth his banks in the time of Harvest. Once & again, nay a third time and more he inculcates one and the selfsame thing. So in the Psalms: 
Psal. 68.3.  Let the Righteous be glad and rejoice in the Lord, let them also be merry and joyful. In a word, throughout this whole volume, you shall seldom hear of this Heavenly affection without an Ingemination at least. Rejoice in his holy name (saith the sweet singer of Israel, 
Psal. 105.3. ) Let the heart of them rejoice that seek the Lord. And again, 
Psal. 149.2.  Let Israel rejoice in him that made him, and let the children of Zion be joyful in their King. Thus he watereth the Hills from above, he sendeth rain into the little Valleys; 
Psal. 65.11.  He maketh them soft with the drops of the first, of the former and the latter rain. Haec locutus, these things (and thus) have I spoken unto you, 
joh. 15.11.  that my joy might remain in you, and that your joy might be full. Hear his Disciple, and you cannot but confess, that he leaned on his bosom: Surely thou art one of them, for thy very speech betrays thee: These things I writ unto you, that your joy might be full. 1. joh. 1.4. 
1. joh. 1.4  So our Apostle. (O the heavenly harmony of the Songs of the Sons of Zion) here is a whole Choir, a choice Consort of him that spoke as never man spoke, & of him that took pleasures in afflictions: Christ and his Disciples; Rejoice always in the Lord. And again; A word (as the Wiseman speaketh) of a Consort of Music with Wine; like a Carbuncle set in gold. 
Eccles. 32.5  Again I say, Rejoice. 
Ambr. apud Lyram in locum.  Hoc adeò necessarium est vobis quod iterum dico gaudete, non ut quaedam alia semel; saith St. Ambrose, as he is alleged by Lyra. He that speaks but once for the most part in the incitation of other things, he doubles his exhortation of joy: and without doubt, there is something in it, it is expedient, nay it is necessary unto us, that are in this Valley of tears, that now go on our way weeping.  
The joy of the Lord is your strength Neh. 8.10. 
Neh. 8.10.  So in our spiritual war-fare, against those that have evil will at Zion. Our shield and our Buckler, nay the might of our inward man, it is joy. In the 10. of St. Luke we read of the 70. 
Luk. 10.17.  that went out to preach the Kingkome of God; that they returned again with joy, saying; Lord, even the devils themselves are subject unto us through thy name. 'Cause of triumph, cause of exultation indeed to tread upon the Lion and Adder, to overcome the evil, to cast down strong holds, and every high thing that exalts itself against the knowledge of God. It cannot but put gladness into the heart of man. Yet this I dare say, the joy of the Saints it woundeth him more than this supreme and transcendent power. Vae nobis; As Hugo the Cardinal sweetly applies the words of the Phililistines, 
1. Sam. 4.7.  when they heard the exultation, the shouting of the Host of Israel. Woe unto us, for there hath not been such a thing heretofore, woe unto us. Bis dicunt vae nobis, sicut hic dicitur bis, 
Hug. Card. in locum.  Gaudete. According to the joy of the Saints, so is the sorrow above and beside their Hell. The sorrow of that uncircumcised Host. Their woe it answers, and the repartition in the Text. Rejoice always in the Lord, and again I say, Rejoice.  
The next thing we are to observe, it is the Quantity and the constancy of our spiritual joy, expressed or at least employed in the Reiteration Again. The word it puts a difference betwixt the joys of the Saints, and the delights of the Sons of men: In which though you empty yourself from Vessel to Vessel; though you make proof of those things in the book of the Preacher; 
Eccles. 2.1, 2, 3, 4.  In all the pleasures of Pharaohs Court you cannot find this Again. Quod delectat momentaneum: though the guilt of sin be eternal, yet the joy is not so, but of a moment, but of a minute, but of the twinkling of an eye. In the fift of Wisdom there are sundry similitudes to express it unto you. What hath Pride profited us, 
Wisd 5.8, 9, 10, 11.  and what good hath riches with their vaunting brought us? All these things they are passed away like a shadow, and as a Post that hasteth by, and as a Ship that passeth over the Waves of the Waters, which when it is gone, by the trace thereof cannot be found, neither the Path way of the Keel thereof in the Waves. Or as when a Bird hath flown through the air, there is no token of her way to be found. See how swift, how transient, how voluble is all that is in the world. The lust of the flesh, the lust of the eyes, and the pride of life. Besides their brevity, for the most part they end in bitterness, and in the enjoying they are fastidious and unpleasant. Not to speak of them in gross, but to single out some of your beloved sins, as Concupiscence, Drunkenness, and that which you call pastime. Were they such as you suppose, yet evil in this, that they vanish with a breath, and even in the enjoying they perish.  
For the former. Come on, saith the woman, whose lips drop as the honeycomb, and her mouth is smother than Oil: 
Prov. 7.18  Come on, let us take our fill of loves; how long? Brevis & non vera voluptas. 
Ovid.  Let us take our fill of loves until the morning: but see what follows. Before that time (every Sinner is a liar) before that time he is in bitterness of spirit, 
Prov, 7.23,  and a dart striketh through his liver.  
In the next place is the darling of our days, Drunkenness; a sociable and insinuating sin, that flatters with the profession of joy: But mark but the end thereof, 
Sen. Ep. 29  Vnius horae hilarem insaniam longi temporis tedio pensat, as the Stoic; At the last it biteth like a Serpent, 
Prov. 23.32  and stingeth like an Adder: as the Preacher speaketh.  
Now for those things that are indifferent: 
Am. 8.10.  Our Feasts they are turned into mourning, and our Songs into Lamentation. Am. 8.10. In a word; The Vine languisheth; the merry hearted do sigh, the mirth of the Tabrets ceaseth, the noise of them that rejoice endeth: Esay. 24.7. 
Esa. 24.7.  So not only in the time of Famine, so not only in the time of dearth, but when the wine & oil putteth gladness into our heart both in peace and plenty: The world and the glory thereof it passeth away; and when once gone, thou mayst as soon make the flowers green that are withered; as soon mayst thou recall the Sun from his course, as redintegrate the joys and pleasures that are past. Which though they were always present, though of constancy and continuance, yet for this very cause would they be loathed of us. 
Scult. de Gaudio.  Satietas mortales capit etiam mellis & florum venenis, saith Pyndarus as he is alleged by Scultetus. If thou eat too much honey, the end thereof will be gall: 
Sen. de tranq. in. cap. 2.  Sweetness itself, in time turns to choler. Quosdam ad mortem adegit illud rabidarum deliciarum, Quo usque eadem? Saith Seneca. Satiety for the most part it breeds dislike, and no such surfeit as of pleasure and joy: it endeth in fury or deep discontentment at the least.  
O the doleful estate, the deplored delights of the Sons of men; that are neither solid nor certain: or if so, if of continuance, they cause satiety and loathing. The reason, it is our Aberration from the right Object. So Aquinas. 
Aqu. 12. d. Quaest. 31. art. 7.  Delectatio in affectibus animae proportionatur Quieti in corporibus. joy in the affections of the mind, it resembles Rest in the Physical body. Sed appetitus corporis naturalis non quiescit nisi in loco connaturali. Strange, that our affections should not be on the things that are above. The natural body cannot rest but in its proper place: whence I may infer, that it is as easy for a stone to lodge in the air, it is as easy for the earth to ascend up on high, as the Soul to be at peace, to enjoy itself in whatsoever (but with relation to God) in whatsoever is under the Sun.  
So fare the similitude holds. Hear the difference, the inclination of that which is inanimate, it is at rest, it ceaseth in the place that is appointed for it. But the soul not so: When her joy is full, her affections are fresh; and behold there is neither surfeit nor sorrow, there is neither loathing nor satiety in them: They that fear the Lord shall always Rejoice. A peculiar, a privilege proper to the precious Sons of Zion; whose joy not the enjoying, neither Estate nor time can take away from them. It is established in the Lord, and it standeth fast: It is once and for ever, it is always and again. Thus much for the difference between the joys of the Saints, and the delights of the Sons of men, expressed or at least employed in the Reiteration, Again.  
To descend to particulars. Solet Apostolus Paulus in verbis esse brevis, in sententijs copiosus, 
Bernard.  saith St. Bernard. And my Text the same. In which there are two sentences in one word. 
Aug. de verb. Ap. Serm. 2.  Gaudendun de ijs quae expectamus, & gaudendum de ijs, quae sustinemus, saith St. Augustine. All this in the word Again. We are to rejoice in the future for the good that we hope for, and in the present for the evil that we suffer. For the first, our heart shall rejoice in him, why? Because we have hoped in his holy name: Psal. 33.20. 
Psal. 33.20  So St. Paul. Spe gaudentes, 
Rom. 12.12  Rejoicing in hope. The Prerogative of Piety it hath the promises, the pleasures of the life that now is, and of that which is to come. Angustè fructus rerum determinat, 
Sen. 171. Ep. 99  qui tantùm prasentibus laetus est, saith the Stoic, and it is spoken like a Christian: sure I am it is so in Divinity. He imprisons the heart, he straightens dilatation, he deminisheth the felicity, the good estate of the chosen; that sees not so fare as the future, that only rejoiceth in that which now is. And yet all delectation and delight it is de bono praesenti, 
Damasc. Aqu. 12. Qu. 32. art. 3.1.  saith Damascene: and how then may we rejoice in hope, which is of things not seen? By knowledge and application; it is in effect the answer of the Angelical Doctor. The nature of hope, it is to call the things that are not as if they were, it hath affiance in the future, it hath the security of heaven, it hath the obsignation, the seal of the Spirit; from whence ariseth jubilation and joy, joy unspeakable and full of glory. By way of comparison we have it plentifully expressed by our Saviour. The 70. returned again with joy, saith St. LUKE. 
Luk. 10.17.  Saying, Lord, even the Devils are subject unto us through thy name. Hear the reply: And he said unto them, Behold I give you power to tread upon Serpents, and Scorpions, and over all the power of the enemy. See, what a word is this? What sovereign, what supernatural might have we here? If Moses and Miriam, if Deborah and David did so shout and sing at their corporal Conquests; how inconceiveable is the joy of such as tread down Satan under their feet? Of those that spoil Principalities & powers? And yet, behold I show you a fare more excellent joy. In this rejoice, 
Luk. 10.20  not that the spirits are subject unto you, but rather rejoice that your names are written in Heaven. Luk. 10.20. Hear the enlargement of the heart, hear the dilatation of joy that deifies as it were the estate, and sublimates the nature of man. Cum accepta fuerit ineffabilis illa laetitia, perit quodammodò mens humana, & fit divina, 
August in Psal. 55.  saith St. Augustine. So soon as we receive this inconceiveable joy, though in our earthly mansions, though in our houses of Clay, our mortality it is as it were swallowed up of life, our humane Soul it is made celestial and divine: In so much, that for the Glory that is set before us, we fear not that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Arist. Eth. lib. 3.  saith the Philosopher: In the phrase of the Holy-Ghost, the King of terrors Death. We sing our Dimittis with joy. My heart was glad, my glory rejoiced, 
Psal. 16.9.  my flesh also shall rest in hope.  
To go one step further. Hear the full expression of joy, that ariseth from the hope of the faithful, at the meditation of the dreadful day, when the Sun shall be black as a sackcloth of hair, and the Moon shall be turned into blood; when the heavens shall vanish like a scroll, and the powers above shall be shaken, when the last trump shall sound and the books shall be opened. At the meditation of all this it is so far from fear, (O the blessed trust and confidence of a christian Soul,) it is so fare from fear, that it breaks out into a Prosopopëia, into the deepest strain of melody and joy. Let the floods, 
Psal. 98.9.  saith the soul of the Saints, let the floods clap their hands, and let the hills be joyful together before the Lord; for he is come to judge the Earth. Psalm the 98.9.  
I proceed to the second particular or branch of the Repetition, Again. Gaudendun de ijs quae sustinemus. We are to take pleasure in pressure, to rejoice in tribulation. Blessed (saith he, who for the glory that was set before him endured the Cross, despised the shame, and is set down at the right hand of God) Blessed are ye when men shall revile you, and persecute you, 
Math. 10.11 12  and shall say all manner of evil against you falsely for my sake. Rejoice and be exceeding glad. See in the midst of calumny, which is sharper than a two edged sword. In persecution, which is almost as much. In the multitude of sorrows, which they have in their heart, how affluent, how full is the joy of the Saints. Be glad; that is not enough, once and again be glad and exceeding joyful. In the journey of Israel through the waters of blood, The dry Land (says the Wiseman) appeared, 
Wisd. 19.7.  and out of the red Sea a way without impediment, and out of the violent stream a green field. It is assuredly so with us that are in via, in our way out of Egypt unto the Land of Promise, In the great water floods when the waves lift up their heads. In our manifold afflictions there is an evasion, a fair passage and escape from them all; For he that comforteth those that are cast down, 
Psal. 31.8. & 32.8.  he considers our trouble, he knows our Soul in adversity, he compasseth us about on every side with songs of deliverance. And not only so; but in the violence of our passions, inundation of affliction, he doth more than make a way to escape. He turns our Sorrow into joy, the violent stream into a green field. Unto the godly (O their happy estate, 
Psal. 112.4.  whose night is clearer than the noon of the wicked) unto the godly there ariseth light in the darkness. Even in the season of Sorrow, in the most disconsolate time of tribulation and anguish, there is a daystar that ariseth in their hearts. More, there is a Son of righteousness that shineth upon them. 
Sen. Epist. 27  Si quid obstat nubium, modò intervenit; quae infra feruntur nec unquam diem unicum; Whatsoever may befall for the afflictions of this life, like the clouds that are below they are sublunary, they are under their feet; so that they cannot obscure, they may not darken their day. The consolation of GOD it is always with them as the Rainbow, giving light in the bright clouds, 
Ecclus. 50.7  as the Son of Syrach speaketh. It is the Covenant that he hath established with all those that are his. In whose afflictions (so he speaketh by the mouth of his Prophet) he himself is afflicted, 
Esa. 63.9.  and they on the other side are partakers of his joy..  
Hear the difference between the best estate of the ungodly and the worst of the righteous. Thus saith the Lord: Behold my Servants shall eat, but ye shall be hungry. 
Esa. 65.13, 14, 15  Behold my servants shall drink, but ye shall be thirsty. Behold my servants shall rejoice, but ye shall be ashamed. Behold my servants shall sing for joy of heart, and ye shall cry for sorrow of heart, and shall howl for vexation of spirit. Esa 65.13, 14, 15. And thus much of the particulars of the parts of the Repartition. Rejoice in hope, and Rejoice in tribulation.  
Now for the use and application we are to make of the word Again I say Rejoice. Affectus contrarios discutimus contrarijs affectibus; 
Rod. Agric. Dial. lib. 3.  saith Rodulphus Agricola. As in the diseases of the body, so in the affections of the mind, the cure for the most it is wrought by the contraries. So that the Repetition, the earnestness of the Exhortation, it may be as a medicine to heal the broken in heart, to salve the breach of the spirit, and on the other side to cure the frenzy of the Soul. The mirth (or which is more proper) the madness of fools; both these we may remove, we are to take them away with the strong persuasion of the true and real, of the solid and substantial joy. 
Bernd. Serm. 59 parva & varij Sermons.  Revertere primo ab inepta laetitiâ, secundô abinutili tristitiâ, saith St. BERNARD. Rejoice always in the Lord; and again, it is a double exhortation, and in effect it dehorts on every side, it dehorts from a two fold evil. Return first from your vain, from your foolish, fond, and frivolous joy; and again, from that in which their is no profit, that which drinketh up the Spirit, that which drieth up the bones, sorrow and heaviness of heart.  
For the first. 
Aquin. 12. d Quest. 31. articum. 8.  Aquinas in his Sums concludes; That there are some delights, as those of the body, that are adverse and contrary to those of the Soul. So that the opposites of joy and gladness, they are not only Sorrow but joy.. Such as that in the 16. of St. john; 
joh. 16.20.  The joy of the world. We have the same, or the like at least in the 15. 
Prov. 15.21  of the Proverbes. Folly is joy unto him that is destitute of wisdom. And again, 
Prov. 10.23  It is a sport (as the Wiseman speaketh) to a Fool for to do mischief. That which  with shame and covers with confusion of face, that which swallows up with sorrow, even Sin itself, it is the glory and the boasting; it is the recreation and the pleasure of the wicked. When he doth evil than he rejoiceth; As a mad man that casteth firebrands arrows, & death; and saith, am I not in sport. So is every one that sinneth at his pleasure, that delighteth in the works of iniquity, he is be sides himself, he is not in his right mind. So that we may not but mourn at his mirth, we cannot but weep for to see him laugh. This evil it is greater than the other; he is sick, and he knows it not; his soul it draweth nigh unto hell, and yet he is insensible of it: more than an Enemy, he laughs at his own calamity. 
Pliny Latinus Paeatus inter Opera Plin.  Ad eorum vicem, qui, degustato Sardorum graminum succo, feruntur in morte ridere. They writ of a certain herb in Sardania, of which whosoever tasteth, he dyeth not long after laughing. It is so with the jovialists, so with the Drunkards in these our days; their grapes are grapes of gall, and their clusters bitter. 
Deut. 32.32  Their wine it is the poison of Dragons, and the cruel venom of Asps. They bear about them the death not only of the body but of the Soul; and yet who can but wonder, they spend their days in mirth, though in a moment they go down into hell. 
Esa. 23.16.  Their mouths are filled with laughter, and as the Harlot in the 23. of Esay. They sing many Songs that they may be remembered. 
Sen. Epist.  But all this it is but hilaris insania, as the Stoic speaketh. And as a wiser than he: I said of laughter it is mad, and of mirth, 
Eccles. 2.2.  what is this that thou dost? With a kind of indignation and sorrow may our eyes gush out with tears, at these wretched & deplored joys of the world, with which we are to have no community, no society but in grief and compassion. Thou man of God flee these things, and follow after Righteousness, peace, and joy in the holy Ghost; but at the pleasures of this life, 
Psa. 137.1.  by the waters of Babylon sit down and weep, or at least take heed, that thou do not taste thereof. What hast thou to do in the way of Egypt, to drink the waters of Sihor? 
jer. 2.18.  Or what hast thou to do in the way of Assyria, to drink the waters of the River? Behold that which is of the Land of Promise, that which overfloweth his banks in the time of Harvest; we have fountains of life, we have floods of joy, 
Esay. 8.6.  we have the waters of Siloh, that run softly; as a deep river though they make not so much noise: they are fare beneath, they are fare above the obstreperous joys of the wicked. And therefore drink of these waters above the heavens; they are never deficient, they are neither fastidious nor unpleasant. Drink (as it is in the Song of Songs,) yea drink abundantly, 
Cant. 5.1.  O my beloved. Rejoice always in the Lord, and again, I say, Rejoice.  
In the second place with this double exhortation, we are to take away the other extreme sorrow, it is a sore evil, it is the supreme sickness of the soul, not only in respect of passion but of action. It affronts both the estate of grace and glory. Of that which concerns us, Grace; It is the effect of a Comforter, it is spread abroad in our hearts by the Holy Ghost which is given unto us; and therefore it requireth alacrity and cheerfulness, joy, and gladness; spirit and life in all our sacrifices, in the whole service of GOD. If you offer the Lame and the Sick is it not evil? 
Malac. 1.8.  saith the Prophet Malachy. Our oblations are odious, if in our prayers and praise, if in our supplication and giving of thanks, we be overwhelmed with heaviness, and swallowed up with sorrow. The living (saith the Son of Syrach) the living and sound in heart shall praise the Lord. Ecclesiasticus, 17.28. Cum, sit Lilium inter lilia commoratur, & cum sit candor delectatur candidis. 
Bern. in Cant. Serm. 71.  My beloved is white and ruddy, and as he is so he loves to be among the Lilies. He rejoiceth to be with them that rejoice. The troubled spirit 〈◊〉 confess the broken and the contrite, it is a sacrifice to God; and so (without doubt) so is the merry and joyful.  
In the 8. of Nehemiah you may see; 
Neh. 8.9.  That the sanctity of joy, it is not inferior (to say no more) it is not inferior unto that of sorrow. This day (say the Levites that taught the people) This day is holy unto the Lord your GOD, mourn not, nor weep. Do but observe the words and you shall perceive not only an imparity between the affections, but a kind of difference between sanctification and sorrow; between Holiness and grief of mind; which for the most part interrupts and hinders all divine and heavenly exercise. So that, though it be the curse of the heart, though it breaketh the strength, though it drieth up the bones, it is nothing so prejudicial to the body, as it is unto the health of the Soul, in that which is her spirit and life, Preaching and Prayer.  
For the first. Gregogius propter tristitiam Intermi sit Ezechielis Expositionem; saith Aquinas. 
Aquinas.  That blessed Bishop, a Master, a nursing father in Israel, by reason of overmuch sorrow, he desisted from opening the book that is sealed from the Interpretation of EZECHIEL the Prophet.  
Now for the disciple and hearer. If affliction and sorrow be extreme, it so oppresseth the heart, it straightens it so, that a Barnabas, that he that knoweth how to administer a word of comfort in his season, the Son of consolation himself is not able to open it. Though MOSES and AARON be fitted and prepared of the Lord, though they bring unto Israel glad tidings of great joy, yet they will not hearken unto them, and the reason it is given for anguish of spirit and cruel bondage. 
Exod. 6.9.   
Now for Prayer. Muscae morientes corrumpunt unguentum; 
Eccles. 10.  saith the wise King. Dead Flies cause the ointment of the Apothecary to send forth a stinking savour; So doth bitterness and vexation of spirit, so doth anxiety and sorrow, it pollutes, it corrupts that which is as ointment poured out. That which for the most part is a sacrifice of a sweet smelling savour, supplication and prayer. Ye have not yet half the Evil or the Sin of sorrow. Semper malitiatur & contristat Spiritum sanctum; 
Athan apud Bern. de mo●d● bene vovendi. Serm. 11.  saith Ancient ATHANASIUS. It is the poison of Dragons and the cruel venom of Asps; it is full of envy and malice; it grieves the Holy-Ghost by which we are sealed to the purchased possession. And not only so; but it takes off, or at least it defaces the Seal of the spirit. 
Aug. apud Aquin. in Gen. 12.  JACOB (saith Saint AUGUSTINE upon Genesis) Hoc timuisse videtur, ne tristitia sic perturbaretur, ut non ad regnum beatorum iret, sed ad inferos peccatorum. He that was an heir of the promise, the royal seed of the father of the faithful, by reason of our much heaviness drew nigh unto hell: he was afraid he should not go unto the place of bliss, not unto ABRAHAM'S bosom but unto the Region of death, unto the Land of darkness. The ground of this opinion I cannot conceive, how be it it is certain there is a diffidence and distrust, there is fear and trembling, horror, and even almost despair in the sorrow, not only for crosses and afflictions, but for transgression and Sinne. In the sorrows of the Saints, what advantage Satan hath taken by the grief which causeth Repentance not to be repent of, by the hearty contrition for sins committed against GOD, the near approaching of so many afflicted souls unto death, whom the conscience of Sin (saith that venerable Hooker) hath brought unto the very brink of extreme despair, 
Hooker, Serus  doth but too abundantly express: deep, disconsolate, and something diffident is the sorrow of such as mourn in Zion, they sail lower than the Grave by the gates of hell. They sail unto Heaven; hear I pray you their inundation, their Sea of anxiety and sorrow. He hath given us waters of gall to drink, 
jerem. 8.14.  because we have sinned against him. jer. 8.14. So the Prophet DAVID, though he were of a sanguine complexion, and by consequence naturally cheerful, though he were acquainted with the instrument of music, yet see how his Harp is turned into mourning, and his Organ into the voice of them that weep. There is no health in my flesh, because of thy displeasure, 
Psal. 38.3.  neither is there any rest in my bones, because of my sin: Psal. 38.3. And again: The sorrows of death compassed me, and the overflowing of ungodliness made me afraid. 
Psa. 18.3.4  The pains of death came about me, and the snares of Hell overtook me. These and the like are the voice of the mourning Turtles, the Lamentations and Threnes even of the Saints themselves, unto whom (not as if I did dissuade from repentance, let them weep still, and still desire to weep) but let their tears be as the rain in the Sunshine, comfortable and hopeful. We are to inculcate consolation, 
Dr. Hall.  to preach the good and acceptable year of the Lord; to make them hear of joy and gladness, that the bones that were broken might flourish; give strong drink, the double exhortation in my Text, give strong drink unto him that is ready to perish, 
Prov. 31.6.  and wine to those that are of heavy hearts. If the Apostle wrote to the Corinthians, 
2. Cor. 2.7.  concerning him that was guilty of a sin that was not so much as named amongst the Gentiles themselves, to comfort him; lest peradventure such an one be swallowed up with overmuch sorrow: how should we pour out our souls? How should we heap our consolation on those; that come short of his sin, and yet in sorrow do exceed? Comfort ye, 
Esay. 4.1.2.  comfort ye my people, saith your God; speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, and that her sin is pardoned.  
See, there is remission, there is forgiveness for Man; and there is mercy with God, it is over all his works, so and much more over ours. We cannot offend so much as he is able to forgive. Neither may we imagine that our sorrow is sufficient for sin, were our head a fountain of water; were our breach as the Sea, did our eyes gush out with tears; should we weep as much as the clouds from the beginning of the world until this very day; it were too little to make our agreement with God; too little to wash away the least of our sins. We have been with child (saith the Prophet Esay) such is the grief, 
Esay, 26.18.  the anguish of the soul, as the travel, as the labour of a woman. Will you see the Son of our sorrows? But in respect of imputation it is nothing. Parturivimus ventum; We have as it were brought forth wind; we have not wrought any deliverance upon earth. Yet hear our consolation, hear that which will make our wilderness like Eden, 
Esa. 51.3.  and our desert like the garden of the Lord. There is one that hath wrought it for us, Vir dolorum, that is his description in the Prophet. 
Esa. 53.3.  He is a man of sorrows, and acquainted with grief fare beyond that of affliction or Repentance; Behold and see, if there be any sorrow like unto my sorrow, 
Lam. 1.12.  which is done unto me. All that we suffer, all that we deplore, it is but a drop to the Sea in respect of the Passion of our Saviour. The reason: 
Aug. de temp Serm. 117.  Suscepit tristitiam nostram, ut largiretur laetitiam svam: saith St. Augustine. Surely he hath borne our grief, he hath taken our sorrows upon him, that he might communicate and impart his joy unto us. Now if one should coëquall the other, if our gladness should be correspondent to his grief; how pregnant, how unspeakable should be the joy of the Saints? With him you know there is mercy and plentiful redemption. Oh let our rejoicing be as full, let our exultation be answerable unto it. The ransommed of the Lord shall return and come to Zion with Songs and everlasting joy upon their heads They shall obtain joy and gladness, 
Esa. 35.10,  and sorrow, and sighing, shall flee away. It is the case of the contrite ones, the estate of those that are reconciled unto him, whose works are righteousness and peace; quietness and assurance for ever. 
Esa. 51, 22, 23.  Behold, I have taken out of thine hand the cup of trembling, even the dregs of the Cup of my fury, thou shalt no more drink it again, but I will put it into the hand of them that afflict thee. They are the words of him that hath sealed us to salvation. That speaks peace unto the souls of his Saints. Wherefore lift up the hands that hang down, and strengthen ye the feeble knees. Faint not in the spirit of your minds. Love your own souls, and comfort your hearts. Rejoice in hope, your names they are written in Heaven. And Rejoice in tribulation, in the fiery trial, in temptation and assaults of Satan; as being assured, that you are throughly fenced against them. We have a strong city, Salvation hath GOD appointed for walls and bulwarks, Esay, 26.1. We will therefore Rejoice in our salvation, 
Psal. 20.5.  and triumph in the name of our GOD. To whom with the Father, and the Holy-Ghost, three persons and one GOD, be ascribed all Power, Praise, Majesty, Might, and Dominion, both this day, and for evermore. AMEN, AMEN.    

THE THIRD SERMON.  
THe River of the Lord is full of water. Psalm. 65.11. Finally my brethren, Rejoice in the LORD. To write the same things, to me indeed is not grievous, but to you it is safe. Phil. 3.1. The Lord shall comfort Zion, he shall comfort all her waste places, and make her wilderness like Eden, and her desert like the garden of the Lord. joy and gladness shall be found therein, Thanksgiving and the voice of melody. Esa. 51.3. Levium metallorum fructus in summo Est, illa Opulentissima Sunt, quorum in Alto lateT vena, assiduè plenius responsura fodienti. Seneca Epist.  
PHIL. 4.4. 
Again, I say; Rejoice.  
IN that day the Lord called unto weeping and to mourning, 
Esa. 22.12, 13.  to baldness and girding with Sackcloth, and behold joy and gladness; saith the Prophet Esay. There is a generation as yet, that when imminent judgement calls upon Repentance for sorrow and contrition, they mock at fear, and are not afraid; they sing a Requiem to their souls; they solace themselves with the pleasures evil day fare from them, that say Peace, peace, until their destruction cometh; that spend their days in mirth, and in a moment they go down into hell. To sing this Song of Zion, to ingeminate joy unto these, what were it else but to add unto drunkenness thirst? What were it else, but to sow pillows under the arms of security. Strange is the method of joy; 
Psal. 51.8.  the bones must be broken before they can flourish. They must first mourn, and if so, blessed are they. Blessed are they that mourn, 
Math. 5.4.  for they shall be comforted. Who is he that maketh me glad, 
2 Cor. 2.2.  saith St. PAUL, but he that was made sorry by me? His exhortation without doubt, it was only unto those, whom he had made for to meditate terror; only to those whom he had smitten with remorse of Conscience. 
Esa. 66.2.  Unto this man will I look (saith the Lord) even unto him that is poor, and of a contrite heart, and that trembleth at my Word. Esa. 66.2. See the most gracious aspect, the light of the countenance that is a thousand times more clear than the Sun, it shineth full upon those that sit in darkness, that have the sentence of death in themselves. I dwell (saith the Lord) in the high and holy place; 
Esay, 57.15  (and yet he humbleth himself unto those that lie among the pots, that are smitten into the place of Dragons) with him also that is of a contrite and humble spirit, to receive the spirit of the humble, and to revive the heart of the contrite ones. Unto this purpose he speaks once, yea twice, but man perceiveth it not. When the Sun is at height (in the midst of consolation) lo darkness and sorrow; 
Esay, 5.30.  
Esa. 19.5.  And the light (as the Prophet speaketh) is darkened in the heavens thereof. So that once more, a third time (O if yet the soul of him that refuseth comfort would hear.) But the waters they fail from the Sea, and the Rivers are wasted and dried up; all that hath been spoken it is too little to the afflicted Soul. So a third time am I to press you with the Exhortation of joy. Rejoice always in the Lord, and Again I say, Rejoice.  

The Parts the last day were these.  
FIrst, an Ingemination of an Exhortation: Again.  
Secondly, the party exhorting, expressed; or at least employed in the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I say.  
Thirdly, the Point or affection exhorted: Rejoice.   
Of the former of these have I spoken plentifully already out of this place, it was the subject of my whole discourse; and yet so true is that of St. Hierom, 
Hierom.  Singula verba plena sunt sensibus. Much more might be spoken of it, howbeit I intent not to build a new, but to work on the line that I laid the last day in the later part of the Sermon.  

Rod. Agric. lib. 3. Dial. cap. 3.  Again. Contrariorun affectus discutimus contrarijs affectibus; you remember they are the words of Rodulphus Agricola. As in the diseases of the body, so in the affections of the mind, the cure for the most part it is wrought by the contrary. So that with this double Exhortation, we are to take away a twofold evil. First, the joy that is enmity with this in my text, The joy of the world; The sport unto him that is destitute of wisdom, The cracking of thorns; The mirth or indeed the madness of fools. And on the other side, The sore evil under the Sun; The supreme sickness of the soul, Sorrow; which, as it is the rottenness of the bones, as it breaketh the strength, as it drieth the marrow, as it drinketh up the spirit; so it taketh possession of all in the whole, and all in every part. So that, as the Physician of the body, so we of the soul are most troubled about the cure thereof; for besides the inherency, besides the deepness of the disease, there is an inaptitude, more there is an Antipathy, an opposition of health in the patiented. 
Consol ad Mar. cap. 5.  Partem mali putant audire solatia, saith the Stoic of such as are overwhelmed with anguish. Do but administer comfort unto them, and you make the breach the greater; do but speak of joy, & though you seek to asswadge, yet in their opinion you do but increase their grief. As he that taketh away a garment in cold weather, and as vinegar upon niter; 
Prov. 25.20  so is he that singeth songs unto an heavy heart. Proverbs, 25.20. See how uncomfortable (That word not enough) how refractory, how contumacious is the grief of an afflicted Soul. They say of sorrow that it is an oppression, a straightening, a constriction of the heart; so indeed and it should seem so of the senses also. Hence I suppose that in respect of the sullenness, or indeed the stupidity of sorrow is that figure Prosopopeia, of speaking to things inanimate, such as have neither eyes nor see not, neither ears nor hear not, neither passeth their breath through their nostrils, so obvious and common in the word of the lord Sing O ye heavens, 
Esay, 44.23  for the Lord hath done it; shout ye lower parts of the earth; break forth into singing O ye mountains; 
Esa. 49.13.  O Forrest and every tree therein; for the Lord hath redeemed, and glorified himself in Israel. Esa. 44.23. So in the 49. Chapter, and 13. verse. In exprobration of their diffidence and fear; because of their sorrow and distrust he turns aside to his creatures, he speaks unto things without sense, as if they would sooner hear than the distressed Soul. Sing, O heaven, and be joyful O earth, and break forth into singing O ye mountains; for God hath comforted his people, and will have mercy upon the afflicted. But Zion said; The Lord hath forsaken me, and the Lord hath forgotten me. It is the true dialect of the Malcontent, of the disconsolate Christian, that he is not in the state of Grace, that the deliverer is fare from him, that the Lord hath cast him out of his sight, that he is destitute, forlorn, and forsaken: and so long; though you have the tongue of the Eloquent, though your lips drop like an honeycomb, though your mouth flow with the precious balm of Gilead, all your consolations they are but as delicates poured upon a mouth that is shut up. They are but as messes of meat upon a Grave, 
Ecclus. 30.18.  as the Son of Syrach speaketh.  
You have now the nature of Sorrow, a full expression of the anguish of the Spirit, it is deaf and stupid, it is both obstinate and stubborn, and yet we may not despair of the cure thereof, nor sin against God in ceasing to administer medicine for to heal their sickness. What if the Earth be of iron, shall the Heavens be brass? God forbidden. Let them rather melt with compassion, let them rather dissolve into showers, let them water the hills from above, let them make soft the clouds thereof with the drops of the former & the later rain. Gutta cavat lapidem. So without doubt the assiduity of consolation, the continual dropping of comfort, it cannot but pierce through sorrow, it cannot but enter into the most obstructedst heart. And therefore as the rain comes down, & the snow from heaven, and turneth not thither, but watereth the earth, and maketh it to bring forth and bud, 
Esa. 55.10.  Neque enim bonis mediocribus gaudent, 
Latinus Pacatus inter Plinij opera.  qui exultandi modum non habent. They are no mean things (the object in Grace it always exceeds the affection) they are no mean things that can cause an indificient, a bound less and unlimited joy.. All gold (as the supposed Solomon of wisdom) it is as a little sand, and silver well may be accounted even as clay before them. They are the first fruits of the Spirit; they are peace, tranquillity of mind; they are the testimony of a good Conscience, they are quietness and assurance for ever. 
August. in Psal. 57  Et qui in viâ sic pascit; quomodò in patria saginabit? Saith St. Augustine. He that feeds us in Egypt; he that in the wilderness, in a dry and barren land where no water is, gives us drink out of a Rock. O what will he do when we come unto Canaan, when we shall taste of his cup & drink of the wine that he hath mingled. Then shall our joy be full pressed, & running over; it is so already, it shall then be more, more than the repetition, more than the amplification can express. Our hearts shall be enlarged as the Sea; our souls shall be satisfied with the plenteousness of his house; and he shall give us drink out of his pleasures as out of a river. 
Chris. Aur. Cat.  Maiora erunt premia quam desideria Sanctorum. The satiety of Saints shall be more than their hunger, their happiness shall outreach their desires. Thus much of the Repetition. Again.  
I proceed to the person exhorting expressed, or at least employed in the Verb, I say; Dilectus meus locutus est. It is the voice of my beloved, 
Cant. 2.8.  the voice of GOD and not of man, of him that speaks by the mouth of the Prophets, and Apostles, who are all but the pen of that ready writer. What they have received from him, they deliver unto us; and they that are anointed with the Spirit, they know who it is that speaketh, his sheep they hear his voice; If any man think himself to be a Prophet or Spiritual, 
1 Cor. 14.37  let him acknowledge that the things that I writ unto you, they are the commandments of the Lord. 1. Corinth. 14.37. See, the words of the Apostle they are the Oracles of GOD; and if so, as so without doubt, hear another ingemination, The repetition and more, the double exhortation, it speaks not with so much power as the person. I. For the Sons of men we know what they are, 
job. 13.4.  Physicians of no value, saith that upright and Just man. 
job. 16.2.  Miserable comforters are they all. I looked on my right hand, (saith the Prophet DAVID) and there was no man that would know me. 
Psa. 142.4, 5  I had no place for to fly unto, no man cared for my Soul. So in the 69. Psalm, 21. verse. I looked for some to have pity upon me, but there was no man, neither found I any to comfort me.  
Now for ourselves: though we are all right dear in our own eyes; though benevolous and well affected to felicity and joy. Yet there is no man that quickeneth his own soul; all consolation it is from without. If I said I will forget my complaint (saith JOB, 
job, 9.27, 28. ) I will leave off my heaviness and comfort myself, I am afraid of all my sorrows. So the Prophet JEREMY: When I would comfort myself against sorrow, my heart is faint within me. jerem. 8.18. 
jer. 8 18.  The true nature of grief, it is so with all those that are in anguish, of spirit; as they that are fallen they need another man's hand for to lift them up. O how happy then are we that are raised from the gates of death, that are comforted on every side, not of others, not of ourselves, but by the God of all consolation and peace. I say: there is power and spirit, there is authority, there is life and emphasis in the word; and he that speaks it with a double expression, will have it deeply to be observed of us. I, even I am he that comforteth thee, who art thou that thou shouldest be afraid? Esay, 51.12. 
Esa. 51.12.  Afraid of man, saith the Prophet. I may add principalities and powers, such as neither slumber nor sleep. The girdle of their loins is not loosed, nor the latchet of their shoes broken. Their wheels are like a whirlwind, and their chariots as swift as the wings of an Eagle. Who art thou, that thou shouldst be afraid of all the armies of hell? Are the consolations of God small with thee, said Eliphaz unto job. Chap. 15. v. 11. 
job, 15.11.  Were our estate as his, were our grief throughly weighed, and laid in the balances together; yet behold a fare more excellent, a fare more immense and ponderous weight of joy.. He that comforteth those that are cast down, he thinks towards us thoughts of peace, and with all earnestness he expresseth the same. Hear the word of the Lord ye that tremble at his word, Fear thou not, for I am with thee; be not dismayed, for I am thy God, I will strengthen, I will help thee, yea I will uphold thee with the right hand of my righteousness. Esay, 41.10. 
Esa. 41.10.   
See, how full, how copious is the consolation of the Lord? But not a world of words, not the tongue of men and Angels can express it so much as the person, as this one thing, that 'tis his. 
Prov. 27.9.  Ointment and perfume they rejoice the heart, saith Solomon: so doth the sweetness of a man's friend; how much more the consolation of Heaven? The sweetness of the Lord himself: Anima lique sacta est, 
Cant. 5.6.  My soul melted when my beloved spoke. 
Cant. 2.14.  His voice it is sweet and his countenance lovely. The friend of the Bridegroom which standeth and heareth him rejoiceth greatly because of the bridegroom's voice. 
joh. 3.29.  So at all times, but especially when his voice of joy, 
Psal. 137.4.  which with us upon earth is as a Song of Zion in a strange Land, in the world you shall have affliction, while by the waters of Babylon, until the Lord turn again the captivity of his people. It is the Anthem of the Enemy, for the most part we hear of nothing but trouble and distress. But be it, as the Son of Syrach speaketh, 
Ecclus. 40.20.  that Wine and music rejoice the heart; 
Esa. 9.3.  or as the Prophet Esay. That there be a joy in harvest, or of those that divide the spoil. All these, if the comforter that should relieve our Soul be fare from us, all these they are nothing at all. Domino privante suo gaudio, 
Cyril. Alexandrinus.  quodnam potest esse gaudium? (saith St. Cyril,) If the Lord deprive us of the joy that is his, alas what is our joy? What but sorrow? But anguish and bitterness of spirit? And on the other side: If he that comforteth the waste places of Jerusalem; If he that satiates the weary Soul make us for to hear of joy and gladness: when he giveth quietness, who then can make trouble: job, 34.29. 
job. 34.29.  Though the earth be moved, and though the hills be carried into the midst of the Sea, 
Psal. 46.2, 3, 4.  though the waters thereof rage and swell, though the mountains shake at the tempest of the same. The rivers of the flood, the consolations of heaven shall make glad the city of God. I am he that comforteth thee, who art thou that thou shouldst be afraid? I say Rejoice. So sometimes within by the same spirit that maketh intercession for us with sighs that cannot be uttered, he comforteth us in all our griefs, he makes us glad with the joy of his countenance; he prophesieth good things and speaketh peace to our Souls. So that we may not say now as the Children of Israel unto MOSES. Speak thou with us and we will hear, but let not the Lord speak unto us, 
Exod. 20.19  lest we die. Nay rather let the Lord (his voice it is not of Law but of Gospel, it is of joy not of fear.) Let the Lord, as a man with his friend, speak unto us, face to face. Or, which is the same, let his spirit talk and communicate with our spirit, that our joy might be full. Behold he doth this, and more also: he speaks not only within, but his voice it soundeth in our ears from without; from his word; from the ministers of the manifold graces of God; from the disposers of the unsearchable riches of the Gospel.  
First, for his Word; It is almost as his voice. (As in the vision of ELIAH, 
1. King. 19.12.  There was a soft and still voice, and the Lord (as the Text doth imply) was in it.) So in the word of God, especially of Peace, GOD in effect is that Word: and therefore it speaketh with Spirit and power, it is mighty and lively in operation, it puts more gladness into our hearts, than their wine and oil, than all that the Earth can yield. Thy words were found and I did eat them. And, thy word was unto me the joy and rejoicing of mine heart, jerem. 15.16. 
jer. 15 16.  You have seen how in the water, face answers face, so doth the effect resemble the word of the Lord. Double the Exhortation of joy, and so the Echo unto it double. In God's word, 
Psal. 56.10.  will I rejoice; In the Lord's word will I comfort me, saith the sweet Singer of Israel. Who for all his Instruments of music, had not his delight, had not his joy been in the Law of the Lord, had not his Statutes been his Songs in the house of his pilgrimage, he had utterly fainted; in his own phrase, he had perished in his trouble. Heaviness in the heart of man maketh it stoop, 
Prov. 12.25  but a good word maketh it glad, saith that wise King. So that from the lips of a friend, so and much more; if from the father of rain, if from him that hath begotten the drops of dew; 
job, 38.24.  and therefore in the multitude of the sorrows that he had in his heart, in his anxiety and distress he flies not to his Lute and Harp (the Pipe and the Psaltery make sweet music; 
Eccles. 40.21.  but a pleasant tongue is beyond them both) he flies not (I say) unto these, but unto that, which is beyond the choice in the book of the Preacher of men-singers and women-singers, beyond musical Instruments, and that of all sorts, the word of the lord 
Psal. 119. part 4. v. 4.  My soul melteth away for very heaviness. O comfort thou me according to thy word. And again in a branch of the same Psalm, O think upon thy servant as concerning thy word, 
Par. 7.1, 2. v  where in thou hast caused me to put my trust. The same is my comfort in my trouble, for thy word hath quickeneed me.  
So there is a vivification, there is a resurrection, there is as it were a raising from the dead in the faith of the truth, in the affiance of all those promises that are Yea and Amen. The words that he spoke they were spirit and life. And therefore as Peter said sometimes; Wither or to whom shall we go, 
joh. 6.68.  thou hast the words of Eternal life. In the day of distress, in the evil hour, when we are destitute, afflicted, and tormented; where should we solace ourselves, where may we find any ease, but in the word of mercy and truth, but in the word of the Lord? 
Sen. Epist. 99, 172  Infantium fletum infuso lacte compescimus, saith Seneca. And our observation the same: we still the cry, we take away the tears of our little ones, with the bosom, with the breast of the Mother. So (grace in this it imitates Nature) in the anguish of the Soul, in the bitterness of Spirit, to silence our sorrows, to quiet discontent, we have no other means, but the sincere milk of the Word. Mater Ecclesia, 
Aug. Tract. 3 in Epist. johannis. Sub Initio.  & ubera eius duo testamenta divinarum Scripturarum, saith St. Augustine. The Church is our Mother, her breasts are the two Testaments of the Scriptures, whence she giveth her children suck. In effect, we have the same similitude in the Prophet Esay. 
Esa. 66.13.  As one whom his Mother comforteth, so will I comfort you. Hear this, ye that mourn in Zion. Come hither all ye that are weary and heavy laden. In the evil day, in the heat of affliction, in what estate soever you are; Lo, a hiding place from the wind, 
Esay, 32.2.  a covert from a tempest, a shadow of a rock in a weary Land. We have Moses and the Prophets, more we have Evangelists and the Apostles, we have a Mother that we may suck and be satisfied with the breasts of her consolation, 
Esay, 66.11.  as the Prophet speaketh.  
Now for the nursing Fathers: they are the Pastors of the Church, they are the Ambassadors of heaven, they are the Preachers of the Gospel, by whom the God of all consolation administers comfort, and speaks peace unto the wounded in spirit. 
Zach. 4.12.  They are as the olive branches in the Prophet Zacharie, which our of the golden pipes empty the golden oil out of themselves. They are as the Clouds. 
Eccles. 11.3  Ecclesiastes, 11. full of rain, that water the earth. They are as the Mountains in joel, that drop new wine, 
joel, 3.18.  and as the hills, that flow with milk. In a word; 
Esa. 61.1.  the Comforter himself, the Spirit of the Lord is upon them, 
Esa. 50.4.  he hath anointed them that may know how to speak a word in his season unto him that is weary; 
Esay, 61.2.  to preach good tidings to the meek, 
Eccl. 17.24.  to comfort those that fail in patience, to repair the breach, to strengthen with the mouth; and as that upright & just man speaketh, 
job, 16.5.  with the moving of the lips to assuage grief. To cause the widow's heart, or that which is far more afflicted, 
job, 29 13.  to cause the contrite and broken to sing, to raise up the soul, to give life, 
Eccles. 34.17.  health, and blessing. All these things worketh one and the self same spirit; by that which he hath shed forth among us, by the words that he hath put into the mouth of his Sons of consolation, of the helpers of your joy, so are they styled by Saint Paul, 
2. Cor. 1.24  although in your opinion not so; but supercilious and austere, the very death of your feasts, and the interrupters of your mirth. For this cause, as if they were made to reprove your thoughts, 
Wisd. 2.14, 15.  as if they were grievous unto you to behold, as if their lives were of another fashion; when you would forget your sorrows, when you would be excused of the upbraid of your Conscience, when you would shake off the terrors of the Soul, you seek the society of vain men; you join yourselves (as if Satan could cast out Satan) unto those that can preach of Wine and strong drink, they shall be even the Prophets of this people; unto those that laugh their sins out of countenance, and deride the sorrows and Repentance of the righteous. But alas (beloved) what mirth, but shall be turned into sorrow, what mirth, but that which is the bread of mourners, all that eat thereof shall be polluted, 
Hos. 9.4.  can this laughter of Fools administer unto you? Would you exile discontent? Do ye seek after joy? 
Ecclus. 9.16  Let the Just man (as the Son of Syrach speaketh) let the just man eat and drink with you. 
2 Cor. 12.14  Or at least (for I will not (saith St. Paul) be burdensome unto you,) do you so with him. Eat of his bread and drink of the wine that he hath mingled. 
Prov. 11.5.  His lips (O how sweet is his breath) they abound with consolation and joy; and therefore how can you but affect his communication and society? 
2 Sam. 18.27.  He is a good man (as DAVID said of AHAMAAZ) he is a good man and cometh with good tidings. He is a medicine of life (as the Son of Syrach speaketh of a faithful friend) and they that fear the Lord shall find him. 
Eccles. 6.16  'Slight him as much as you may, 
job, ●9. 25.  he is as a King in an Army, saith JOB; As one that comforteth the mourners, he strengthens the weak hands, he confirms the feeble knees; 
Esa. 35.3, 4.  he saith to them that be of a fearful heart, 
Esa. 21.14.  be strong, fear not; he brings wine to the thirsty, and prevents those that faint for bread.  
These (beloved) such are they whose ways are grievous unto you; the Preachers of peace, the ministers of the Spirit. And how is it then, will some man say? Nay, it is the demand of the Lord himself: How is it that the health of the Daughter of my people is not recovered? 
jer. 8.22.  
job, 24.12.  Behold the tears of the oppressed, and they have no Comforter; men groan out of the City, and the soul of the wounded cryeth out; There is Lamentation and mourning, there are sighs even to the breaking of the loins; There are threnes of the poor in spirit; and yet, as if they may not be comforted, as if their wounds were incurable, there is none to bind them up. 
jer. 30.13. Esa. 1.6.  They have no healing medicines, as the Prophet speaketh, for such as should be Physicians in Israel, they are as St. Cyprian saith of Novatian; they are like the Levite or the Priest in the Gospel, that are so fare from pouring Oil into the wounds of the poor Samaritane, 
Cyprian ad Novationum Haereticum Epist.   Ingeniosâ & nouâ potiùs crudelitate occiderent. They speak the piercings of swords; their teeth are spears and arrows, and their lips of knives, nothing but Law and that louder than Sinai, nothing but thundering, but a storm and tempest is sounded in the ears of the bruised Spirit, in the hearing of the wounded Soul. 
Plinij Epist. lib. 20.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Pliny hath it of Pericles. Such sons of Thunder as these. Solatium aeternae spei adimunt, arborem à radice subvertunt, 
Cyprian.  navem ad scopulos ne perveniat illidunt. They take away all hope of salvation; They overturn the tree by the roots; They dash the ship lest it should come to the haven where it should be, they dash it against the rocks: If the Lord be angry, yea but a little, they help forward the affliction, they bind one evil to another, they persecute him whom sin hath smitten, and they talk how they may vex those whom their own Conscience have wounded. So that in the labour of Repentance, in the travel of contrition, to multiply sorrows there are they that are ready to strangle the fruit of the Soul. I have heard a voice, 
jer. 4 31.  as of a woman in travel, (saith the Lord) as of her that bringeth forth her first Child, saying; The voice of the Daughter of Zion, 
jer. 4 31.  that bewaileth herself, that spreadeth her hands, saying; Woe is me because of murderers. jer. 4 3●. There are such as these even until this very day; there are man-slayers of the Soul; there are bloody Preachers, that if it were possible would murder Saints themselves with the edge of their words, their tongues that are set on fire of hell; That speak nothing but despair, nothing but death and destruction. And what then, beloved? What shall we judge of these? Do they bring tidings from a fare Country? Are they come out from God? No, they bring a vision of their own, and not of the mouth of the Lord, whose song it is of Mercy and judgement: 
Psal. 101.1.  Though of judgement, a Song; and for the most part his mercy rejoiceth against it. 
jam. 2.13.   
Hear, I pray you, how he bemoans his people? 
jerem. 8.22.  Is there no balm in Gilead? Is there no Physician in Israel? And again: these things are come upon thee; 
Esa. 51.19.  desolation, and destruction and the famine, & the sword, by whom shall I comfort thee? How much more is he solicitous about the consolation of those that are pressed above measure, that are crushed with the weight of their sins, that are affrighted with the horror of hell? With a fearful expectation not of these light and momentany, not of temporal but eternal judgements? To him that is afflicted pity should be showed from his friend, so saith Nature itself; 
job, 6.14.  So Grace; So the Lord by the mouth of his servant job. How much more is it his pleasure in a case of conscience, that the plaster should cover the wound. That consolation should spread, and effectually answer the anguish of the Soul, the sorrow of his Saints. Hence the large, the exundant command to his Prophet, 
Esa. 33.21.  hence that place of broad waters and streams, Comfort ye, Comfort ye my people, saith your God: 
Esa. 40.1, 2.  Speak ye comfortably to Jerusalem. And again, O Jerusalem that bringest glad tidings lift up thy voice, 
Esay, 40 9  lift it up with strength. Now (beloved) you have the person exhorting. I say. First, he speaks by himself. Secondly, he speaks by his word. And thirdly, by those that tread out the new wine, by those that breathe (as it were) the Holy ghost upon us. So you Use, 1 see (to use the words of the Apostle) how on every side he confirms his love towards you. 
2. Cor. 2.8.  And how then (to make some use of the point) how shall we grieve that God, that comforteth us in all our griefs? how shall we do despite unto the Spirit that at all times, that in every place administers joy and consolation unto us. Do ye remember how inhuman was the Act of Haman in the 2. Sam. when David sent to comfort him by the hand of his servants. He returned hatred for his goodwill. 
2 Sam. 10.4  He evil entreated the messengers. He shaved the half of their beards, and cut off their garments in the middle.  
Beloved; as much as in us lies we do the same: The same, and more also. When with sins of malice we affront his goodness. When we oppose with presumptuous wickedness the comforts that he administers unto us, we do despite (that is the word) we do despite unto the spirit of Grace, and so to ourselves we sin against our own Souls. So that instead of a comforter, for joy and gladness what can we expect, but a trembling heart, but failing of eyes and sorrow of mind? What can we expect but the same which happened unto Hanun, and more also. 
Sen. Epist.  That the Lord (ut à nobis tractatur, ita nos tractat.) That the Lord set himself in array against us, that he muster up his chariots and come forth with all his armies that are created for vengeance. They rebelled (saith the Prophet of the house of Israel) they rebelled and vexed his Spirit. Hear what immediately follows: Therefore was he turned to be their enemy, and fought against them. Esa. 63.10. 
Esay, 63.10   
Use, 2 The next use we are to make of the point, it is in our straits, in our sorrow and distress to have recourse unto the author, unto the Orator of our joy. When I am in heaviness I will think upon God; 
Psal. 77.4.  (saith he that had as much as a Kingdom can yield for to comfort his soul) but all these things (it should seem) they were not enough to make him to forget his sorrow. Are there among the vanities of the Gentiles that can cause rain; 
jer. 14.22.  (saith the Prophet jeremy) or can the heathens give showers. So may I say of the pleasures of Pharaohs Court, of the delights of the Sons of men; Are there any but are clouds without water, any that can power out comfort, and drop the least consolation and joy? Behold and condole the deplored estate of the daughter of Zion. She wepeeth sore (saith the Prophet) in the night, 
Lam. 1.2.  and the tears are on her checks. Among all her lovers she hath none to comfort her, all her friends have dealt treacherously with her. They are become her enemies. It is the case of all such as have emptied themselves from vessel to vessel; that have lived in pleasure; That have walked according to the desires of the flesh in the time of visitation, in the day of affliction. So fare are their familiar friends, so fare are the sins, the unfruitful works of unrighteousness from wiping away tears, from speaking of peace, from preaching joy and gladness unto them that they power out their gall upon the ground, they break them with breach upon breach, they wound to the soul, and torment them with their own abominations. Hear the consolation of pleasure, hear the comfort of Sinne. Walk in the light of the fire, & in the sparks that ye have kindled. This shall you have at my hands; 
Esa. 50.11.  you shall lie down in your Sorrows. Now for the Creatures. Say that the soul turn unto them, as JOB of his friends, 
job 16.2.  miserable comforters are they all, not able to afford the least consolation unto it. Quocunque se convertit in rebus terrenis amaritudinem Invenit, 
August. in Psal. 45.  undè dulcescat non habet, nisi levet se ad Deum: saith St. AUGUSTINE on the Psalms. Which way soever it turneth it findeth nothing but vexation and bitterness, it hath no joy in any thing under the Sun, unless it lift itself up to the Lord. Wherefore when thine heart is vexed within thee. When thou lookest for some to have pity upon thee, and there is no man, no sin, no pleasure, no Creature to comfort thee; Acquaint thyself with GOD; 
job, 22.27.  as ELIPHAZ said unto JOB, and so shall GOD come unto thee. For the World it cryeth, Ego deficiam; I will leave you. The Flesh, Ego inficiam, (saith Saint BERNARD, 
Bernard. ) I will corrupt you. The Devil, Ego interficiam, I will destroy you; Let us hear now what the Lord will say to our Soul. Ego Reficiam. Come unto me all ye that are weary and heavy laden, and I will refresh you. Dico, Gaudete. Again, I say, Rejoice.  
Use, 3 I should now speak according to the nature thereof, with dilatation of the point or effection exhorted, but I am straightened with time so, that I can but only touch upon it. It was the beginning, it is the end of the verse. 
Arthur Eth. 7  Finis Architectus, saith the Philosopher. It is that which sets all our action on foot. 
Aquinas.  The first in intention; and in effect, in operation. The first, in every work; and therefore it should seem it is the same with felicity, it is the soul of that which we affect with our souls. O how happy then are we? How good and gracious is the Lord, that spurs nature with grace? That adds wings to the Dove? That so earnestly incites us unto that, which we affect of ourselves? The most supreme and sovereign good, or at least the affection which makes it so unto us, 
Neh. 8.10.  It is our strength (saith Nehemiah.) The gladness of the heart, 
Ecclus. 30.22.  it is the life of man, (saith the Son of Syrach.) It doth good like a medicine, 
Prov. 15.15  it is a continual feast, saith the wise King. Yet all these they speak not so much as our Saviour. Hitherto have ye asked nothing in my Name. Ask, 
joh. 16.24.  and ye shall receive, that your joy may be full. Gaudium plenum petant, 
August. in johan.  saith St. Augustine upon St. john. Quoniam si aliquid aliud petant, idem aliquid nihil est. Let them ask, that their joy might be full; for whatsoever they shall crave beside this, it is not worth the ask, in comparison it is less than nothing unto it. O what shall we render, what shall we say unto thee! O thou Preserver of men? We know that thou art more ready to give, than we for to ask: Yet with the same earnestness that thou speakest unto us; (Seek ye my face; Thy face Lord will I seek:) with the same earnestness we pray unto thee. Grant us (O thou Father of every good and perfect gift, 
jam 1.17. ) grant us joyfulness of heart, and that peace may be in our days, 
Ecclus. 50.23.  and in thy Israel for Ever. This is not enough: Though we are less than the least of thy blessings, give us yet more; what wilt thou give us? More than peace and plenty, more than their Wine and Oil, more than the beasts on a thousand hills. O Remember us with thy favour, 
Psa. 106.4, 5  visit us with thy Salvation; that we may see the felicity of thy chosen, and rejoice with their joy, the joy of thy salvation, and establish us with thy free Spirit. To whom, with thee (O Father) and the Son. Three persons, and one God, be all Land, Power, Praise, Majesty, might, and Dominion, both this day, and for Evermore. AMEN, AMEN.    

Errata from page 1. unto 113.  
PAge 5. line 7. read Coacervation. Pag. 6 l. 2. read Perepatetickes. Ibid. p. l. 6. r. Perturbationes. p. 30. l. 21. r. Sinner. p. 42. l. last, read 2. p. 44. l. 5. r. Enfolding. p. 46. l. 2. r. Ont. Ibid. p. l. 5. r. 'Zounds. ibid. p. l. 15. wants Never. p. 61. l. 20. r. a great. p. 64. l. 3. r. Employed. p. 74 l. 15. r. Veneris. p. 85. l. 19 r. Vincunt. p. 99 l. 6. r. Over. p. 111. l. 7. read Immanent.   
'Cause thy belly to eat, and fill thy bowels with this Roll. Ezech. 3.3. Gather ye Wine, and Summer fruits, and Oil, and put them in your vessels. jerem. 40.10. I have eaten my Honeycomb with my honey, and drunken my Wine with my milk. Eat O friends, drink; yea drink abundantly, O my beloved. Cantic. 5.1. Quandô veniet tempus ut perennibus gaudijs in ipso Divinitatis fonte profundiùs immergamur, ubi unda undam sine Interrapidine & interpositione contineat? Bernard. de verb. Ap. Non est verbum Dei esca, etc.  

RAPSODIA.  
THou that wouldst master thine affection so,  
To mourn in mirth, and to triumph in woe.  
To sing a song of Zion in a Land  
Of strangeness, rudeness, barbarism: and  
In wealth to exercise true lowliness,  
In Poverty abundant patience.  
In sicknesses a faithful constant mind,  
In health an heart to thankfulness inclined.  
Thou that desir'st to sigh out hourly breath,  
Expressing death in life, and life in death.  
Whose drossy part on Earth doth Wormlike glide,  
Whilst that celestial spark in Heaven doth bide.  
Like to that pair of Saints in azure shrouds  
Paul & Elias wrapped above the clouds.  
Thou that of all annoy wouldst be bereaven;  
Read here an heavenly Earth, and earthly Heaven.  
R. B.  
FINIS.   

LONDON, Printed by B. Alsop and T. Faucet, for NATH: BUTTER, 1631.