THE Righteous Mans rejoicing: OR, A Treatise tending to show the nature of true Joy, whence it ariseth, to whom it belongs. With the Grounds and Reasons of it, and means to procure and preserve it. By Tho. Whitfeld, Minister of the Gospel. rejoice in the Lord alway, I say again rejoice, Phil. 4.4. LONDON. Printed for J. Wright, at the Kings Head in the Old Bailey. 1649. TO The much honoured and truly religious Ladies, the Lady Mary Armyn, and the Lady Margaret Bromley, increase of grace, &c. CHristian Ladies,( give me leave so to entitle you, since I know no title more truly honourable, where it may be truly given) I am bold to join you together in this Dedication, though unknown each to other: 1. Because you are both well known to him, who hath foreknown from all Eternity those whom he loves with his peculiar love. 2. Because the subject of this Treatise is suitable to the condition of you both; both of you have need of joy, in that long time you have drunk deeply of the cup of sadness and sorrow: and both of you have cause of joy, in that your good GOD hath given you faire evidences that your Names are written in Heaven, which is the principal ground of all true joy. 3 The loving respect that both of you have long time shewed to myself( which now hath lasted almost these thirty years) calls for some respectful acknowledgement. I could think of nothing more suitable to my ability or your necessity, then to present you with some spiritual gift, which might be fit to help you to your heavenly home with more cheerfulness and comfort. Be pleased therefore to red and consider, to accept and apply what you shall find in this ensuing Treatise useful to that end. Now the God of all hope skill you with all peace and joy in believing, and cause you in due time to receive the end of your faith and hope, namely the salvation of your souls. Your ladyships in all Christian Service. Tho. Whitfeld. The Righteous mans rejoicing, &c. Psal. 32.11. Be glad in the Lord, and rejoice ye righteous, and shout for joy all ye that are upright in heart. SUch is the goodness of our gracious God( who hath pleasure in the prosperity of his servants) that he hath not only provided an Inheritance of joy for them hereafter, but he would also have them go on their way rejoicing, when they are traveling to take possession of it. Hence he hath furnished them with many sweet baits by the way, many precious promises wherein he holds forth himself and all his goodness to them, and calls oft upon them that they would take their share in them, so as their hearts may be made glad by them, and they may continually rejoice. But alas, this joy is a hidden treasure, of which it may be said( as of the narrow way) few there are that find it: yea, some of those whose proper portion it is, take but little taste of it, being oft-times ready to sink under the burden of many sorrows. The scope of this ensuing Treatise is to yield help to such as these, by showing what true joy is, to whom it properly belongs, whence it ariseth, with the grounds and reasons of it, and means to procure and preserve it. CAP. 1. showing the nature of joy in general. JOy is such an affection as dilateth and enlargeth the heart upon the apprehension of some good, setting open( as it were) the doors of the soul for the welcome entertainment of it. The matter or object of this joy is alway something that is good; either really and in itself, or imaginarily and in our opinion and apprehension,( or the heart alway closeth itself against what it apprehends as evil and hurtful.) And this must be such a good as the heart hath some way hold of: either by present possession, or by suture expectation. All the Gold in India will not make a covetous mans heart glad, because he hath no way hold of it, it is altogether beyond his reach. This joy is as light to the eyes, as marrow to the bones, as the spirits to the body, or wine to the spirits; yea it is as oil to the lamp; for without this we cannot subsist comfortably, yea( without some degree of it) scarce subsist at all any long time together. This joy is such a thing as is desirable of all sorts, high and low, rich and poor; hence the ploughman cheers up himself by whistling, the Trades-man by singing, the weary Traveller sends for musicans to make him merry at his inn, the foolish prodigal spends his time and whole estate, yea prostitutes his soul to eternal ruin, for following such courses and company as will make him merry: yea the wisest and greatest are alway in action and motion about something, which being gotten may make their hearts glad. But these are all but shows and shadows of true joy; could we get the substance, it would make much for the comfort and happiness of our lives. That this is such a thing as may be had, appears evidently enough by this and other like precepts, wherein the Lord bids righteous men rejoice. Be glad ye righteous, and rejoice in the Lord. CAP. 2. showing what true joy is. AS there is a seeming good, so there are seeming joys as well as substantial: as there is a false good, so there are false joys as well as true: That therefore we may not be deceived, it will be needful to know what true ioy is, and what the difference is betwixt true ioy and false. True ioy may be said to be a gracious affection, enlarging the heart in the apprehension of some spiritual good, which it hath hold of either by present possession, or assured expectation, whereby it is comforted, quieted, and much quickened to thankfulness and all duty. True joys differ from false joys these four ways principally: 1. In their ground. 2. In their extent. 3. In their effect. 4. In their end. 1 They differ in their ground; the ground of seeming joys is onely some outward earthly good, some Creature comforts, and contentments. The ground of substantial ioy is something of a higher nature, some spiritual heavenly good: either God himself, or such things as have direct and near relation to him. Yea oft-times they arise from contrary grounds, wicked men being ready to rejoice in satisfying their sinful lusts; and make themselves merry in making a sport of sin: whereas the killing and crucifying of these, the subjugating and subduing of them is principal matter of ioy to a righteous soul. 2 They differ in their extent. False joys reach only to the outward man, affect the earthly part, tickle the sences, and content the carnal appetite: whence oft-times even in laughing the heart is sorrowful, Prov. 14.13. whereas true substantial joys reach to the inward man, affect the soul and spirit. My soul doth magnify the Lord, and my spirit rejoiceth in God my Saviour( saith Mary, Luke 1.46.) So it is said of our Saviour Christ, that he rejoiced in spirit, Luke 10.21. False joys make a great noise, like the crackling of a fire of thorns under a pot, Eccles. 7.8. True joys affect the heart with secret contentment, which doth not so much vent itself in open laughter. look as the rivers where they are deepest, there they silently slide away making the least noise or murmur; so the greatest joys affect the heart with a secret and silent gladness, when there is no great noise of it in outward merriment. 3 True joys make the heart more fit and forward to every good duty, more ready and well disposed for the right performance of it; they are as the oil to the wheel, they make the affections move with greater facility and freeness to every good action: whereas false joys, carnal delights, do much indispose us to the best duties, do make them rather distasteful and displeasing, yea tedious and troublesone; look as one that lately fed on lusty sweet meats cannot so well relish other wholesome and necessary food; so it is in this case. 4 They differ in their end; false joys are of a failing fading nature, soon blasted; if God shall sand any outward or inward troubles, then they flag and fall like a starched ruff after a shower of rain, yea they will quickly quiter vanish away and come to nothing: whereas true joys are durable and lasting; though for a time they may be interrupted, and the acting of them may be suspended, yet the root of them remaining, they can never be wholly wasted and lost. Yea, which is more; false joys will at length end in sorrow. Such as walk in the light of their own fire, in the sparks themselves have kindled,( that rejoice in vain things, in creature comforts and contentments only) shall at length lie down in sorrow, Esay 50. last. The triumphing of the wicked is short, and the joys of hypocrites is but a moment, Job 20.5. Those who have made themselves merry with sinful delights, shall in the end howl and weep. Wo be to you that now laugh( saith Christ) for you shall weep and mourn, Luke 6.24. true ioy ends in greater ioy, yea in everlasting ioy: in that fullness of ioy, and those pleasures that are to be enjoyed at Gods right hand for evermore, Psal. 16. last. CAP. 3. showing the subject of true joy. TRue ioy is a precious Plant that will not grow in every soil; it is a rich treasure which is not confusedly scattered abroad for every man to take up as he listeth. As God alone is the fountain of all good, so of true ioy that floweth from it; to him only it belongs to distribute and deal it forth to whom he pleaseth. Now he allows this to righteous men only; he holds it forth to them as their proper portion, who alone have true title to it, and interest in it. It is nowhere said rejoice ye wicked, but rejoice ye righteous in the Lord: But rather on the other side they are bidden, howl and weep for the misery that shall come upon them, Jam. 5.1. Sorrow is their portion, many sorrows shall be to the wicked, Psal. 32.11. they may not, yea they cannot rejoice with any true ioy; they have no acquaintance with God, they are strangers from him, yea enemies to him, therefore they cannot rejoice in him. They rejoice in iniquity, and make a sport of sin, therefore they cannot rejoice in him who is of purer eyes then to behold iniquity without abhorring: whose nature is as contrary to all sin, as light to darkness, as heaven to hell: his favour, and the light of his countenance is the ground of all true ioy. How can they rejoice in this, that cease not to provoke anger and wrath, by crossing his Will and Commands, and willingly walking contrary to him. CAP. 4. showing who that righteous man is to whom joy belongs. A Righteous man hath his denomination from righteousness, as a wise man from wisdom. Perfectly righteous there are none on earth; for, who can say that his heart is clean, and that he is pure from sin? Prov. 20.9. there is none just on earth that sinneth not, Eccles, 7.20. All the righteousness that any man hath he must receive from another, even from him who is the Lord our righteousness, Jer. 23.6. Who is made of God unto us wisdom, righteousness, &c. 1 Cor. 1.30. Now there is a two-fold righteousness that all those receive from him who are made righteous by him; namely, a righteousness of imputation, and a righteousness of renovation. The righteousness of imputation is that whereby we seeing and feeling our sin and unrighteousness, renouncing ourselves, and resting on Christ alone for Salvation, come to have his righteousness imputed to us, and to be accounted and esteemed as ours, and we for the sake of that to be accounted and esteemed as righteous. Hence it is said, that he who knew no sin was made sin for us, that we might be made the righteousness of God in him, 2 Cor. 5.19. The righteousness of renovation is that whereby that excellent image of knowledge and righteousness wherein we were at first created, is in part renewed in us in the work of true sanctification; these are alway unseparably joined together; for whom Christ justifieth by his blood, he sanctifieth by his spirit, 1 Cor. 6.11. The seat and subject of imputed righteousness is Christ; therefore this is perfect, as being the matter of our Justification; The subject of renewed righteousness is the soul of man, in which are wrought the graces of Sanctification; this therefore is imperfect, these graces being wrought in men by degrees, and not brought to perfection till the time of our changing comes. This latter righteousness is the evidence of the former, faith( which is the instrument of our Justification) being as it were the root that is hide in the heart, and not so easily discerned as the fruits thereof, which show themselves in holinesse of life and conversation; yet from this latter( though imperfect) the Saints of God in Scripture do usually receive the denomination of righteous, because this righteousness of Sanctification is more evident and apparent both to themselves and others, then the righteousness of Justification. Hench Zachariah and Elizabeth are said to be both just or righteous, Luk. 1.6. and this is given as a reason, because they walked in the commands of God without reproof. Unto this righteousness these two things principally must concur; namely, a right rule, and a right heart. 1 A right rule, which cannot be any other then the Law of God; for if sin he a transgression of the Law, then the Law must needs be the rule of righteousness; and there can be no righteousness without conformity to this; and where there is no conformity to this, there is nothing but sin and unrighteousness. Hence it is said, that he that doth righteousness is righteous, 1 Joh. 3.7. to do righteousness, is constantly to act, and work according to the rule of righteousness. 2 A right heart, such an heart as aims at the right end in whatever good we do: for if we do the same things which the right rule requires, and yet have corrupt and crooked aims and ends in doing of them, we cannot be said to be truly righteous. It is said of Amaziah, that he did that which was right in the eyes of the Lord, but not with a perfect heart, 2 Chron. 25.2. He did such things which for the matter of them were agreeable to the right rule, but his heart did not aim at the right end in doing of them. Hence those are pronounced blessed that are undefiled in their way, and walk in the Law of the Lord, Psal. 119.1. It is not sufficient to walk in the Law of the Lord, to walk by the right rule, unless we be undefiled in the way, unless we be upright,( for so the old Translation reads it) and so the same word is rendered, Psal. 84.11. and in many other places. CAP. 5. showing how we may know that we are such righteous ones as are bidden to rejoice. Quest. SInce joy belongs only to the righteous, it may be asked how we may know that we are amongst the number of these, and so that joy belongs to us. Answ. The Scripture calls and accounts those righteous that are upright in heart, though there be many wants and weaknesses cleaving to them, and their course still falls short in many things of that which the right rule requires. Hence these are joined together, namely righteous and upright, and made equivalent one to the other in the Scripture afore name. rejoice ye righteous in the Lord, and shout for joy all ye that are upright in heart. Those therefore that are upright in heart, are such whom the Lord accounts righteous. Quest. How may we know that we are upright in heart? Answ. In general by this: If God hath put into our hearts a serious purpose, and settled resolution, to do that which is right and pleasing in his sight, in one thing as well as another. More particularly. 1 If we hate every evil way, and what we know to be evil, we set ourselves against it, not allowing ourselves liberty in the least sin, Psal. 119.101. 2 If what we know not to be evil we are willing and desirous to be informed. Search me O Lord, and try me, if there be any way of wickedness in me, Psal. 139.24. 3 If in what we know to be a duty( though hard and difficult) we set ourselves about it, and perform it as well as we can, Psal. 119.6. 4 If wherein wee are yet ignorant, we be willing and ready to be taught and informed. 5 If we be daily humbled in the sight and sense of our many wants and weaknesses, especially of the deceitfulness and hypocrisy of our own hearts. He is counted a true Israelite in whose spirit there is no guile, John 1.47. sin seen and loathed, is accounted of God as if it were not in us. Quest. How can the Lord account us righteous when he sees so much sin and unrighteousness both in our hearts and lives? Answ. 1 Because he looks not at us as we are in ourselves, but as we are in his son, whose righteousness is truly made ours by faith. 2 Because though we be not perfectly, yet we are truly righteous in ourselves; all the graces of Sanctification being true works or the Spirit, and so branches of true righteousness. 3 Because though we cannot be perfectly righteous in action, yet we are so in affection, so far as we aim at perfect righteousness, and earnestly endeavour after it; forgetting what is behind, and following hard after the mark that is set before us. In which sense the Apostle saith, Let as many as be perfect be thus minded, Phil. 39.1. CAP. 6. showing the object of true joy. AS God alone is the fountain of all true good, so of true joy which is the cause of it. No man rejoiceth in any thing which he apprehends not good. Now he being the Summum bonum, the chiefest good of all, must needs be the true ground of our chief joy. He is good in such manner and measure as nothing else can be. Hence it is said, there is none good but God, neither thing, nor person good as he is good. For: 1 God alone is essentially good; good in such sort as his goodness can never be separated from him. There may be heat in the air or Water, but these may easily loose it because it is not a quality flowing from their natures; but this being an essential quality of the fire, can never be separate from it. So goodness may be separate from the best of Creatures, but never from God, it being essential to him. 2 goodness is originally in God, in all things else only by way of participation, which receive what ever may be called good in them from him. We like well the water of the stream, but that in the Spring better, because it is clearer and quicker, as coming immediately from the fountain. 3 God is eminently good, good in the highest measure and degree of perfection. goodness in other things is limited and confined to a certain quantity and proportion, to a certain measure and degree, falling as far short of that infinite goodness which is in him, as there is disproportion betwixt the drop of a Bucket and the whole Ocean. We like well of the light of a Candle, but far better of the light of the Sun, because it is a light of a more eminent and excellent nature; so that in all these respects God alone can be the proper object of true joy. Hence we are so often bidden to rejoice in him, as Psal. 32.11. Psal. 33.1. Phil 4.4. CAP. 7. showing how we are to rejoice in God. TWo ways we may make God the object of our joy, and be said to rejoice in him: namely, either immediately, or mediately. 1 immediately, when we rejoice in his own blessed self, and in those things that have immediat relation to him. 1 We rejoice in his own blessed self when we rejoice in the sense of his love and favour, and in the thought of those good things which he is pleased to communicate to those whom he loves; this is that ioy which the Psalmist speaks of when he saith, Thou hast put gladness into my heart, more then when their own and wine increased, Psal. 4.6, 7. So when he saith, I will rejoice in thy salvation, psalm 9.14. and, thy loving kindness is better then life, therefore I will praise thee with joyful lips, Psal. 63.3.5. all which our Saviour speaks of, when he bids us rejoice that our names are written in heaven, Luke 10.20. This is the purest and sweetest ioy, and the most sublime and highest ioy of all other. 2 When we rejoice in those things that have immediate relation to him; as 1 When we rejoice in his Word and Worship. Thus saith David, I rejoice at thy word, as one that findeth great spoils, Psal. 119 102. I was glad when they said unto me, let us go to the house of the Lord, Psal. 122.1. and when we rejoice in his Sabbaths. If thou call the Sabbath a delight, to consecrate it as glorious to the Lord, then shalt thou delight in the Lord, Isay 58.13, 14. 2 When we rejoice in his ways; I have had as great delight in the way of thy testimonies, as in all riches, Psal. 119.14. Hence the ways of wisdom are said to be ways of pleasure, Prov. 3.17. so far as we walk in the ways of God, we walk with him, and hereby we enjoy him; when therefore we rejoice in these, we rejoice in him. 3 When we rejoice in his Saints: not as they are our friends, kindred, or loving companions, but as our communion with them is a means to further us in our communion with God. All my delight is in the Saints( saith David) psalm 16.3. 2 We rejoice mediately in God, when we rejoice in his creatures, in the outward blessings which we enjoy, looking at these as effects of his favour, free bounty and goodness, who is pleased not only to provide a heaven for us hereafter, but to afford us many sweet comforts while we remain on earth; and who hath fastened unto godliness not only the promises of the life to come, but the blessings of this life. Thus when we rejoice in our wives, children, friends; in our houses, lands, meats, drinks, and other outward comforts, we may be said to rejoice in the Lord if we put a spiritual respect upon them, and make them lines to led our thoughts to a thankful acknowledgement of his goodness who is the author of them. And this spiritual delight in earthly things is far more excellent then the natural( as the Creator is more excellent then the Creature) for if we use the creature only to please our sences, and satisfy our natural appetites, the pleasure and delight we have in them is but a poor pleasure, very little differing from that of brute beasts, who have as quick use of their sences, and are as much pleased with sensual objects that are suitable to them, as we are. CAP. 8. showing the reasons why righteous men should rejoice in God. THere are many and strong grounds that should move Gods people to rejoice in him; some of which have reference to him, others to themselves. Those which have reference unto God, are principally these. 1 rejoicing in the privilege which he allows them. 2. A duty which he enjoins. 3. It fits them for his service. 4. It adorns his religion. 1 It is a privilege that God allows his servants; they may have joyful and glad hearts, and may walk on rejoicing to his kingdom; now they ought with all thankfulness to embrace and entertain, to improve and make use of every privilege which he grants unto them, and the slighting of these would be a great neglect of his bounty, and a great degree of unthankfulness and undutifulness. If we should slight the bounty of some great and noble friend, and make no account of the effects of it when they were held forth to us, it would be accounted a great neglect; much more when we neglect the bounty of so great and good a God. 2 As this is a privilege which God allows, so it is a duty which he enjoins; as he bids us pray, hear, red, search the Scriptures, &c. so he bids us rejoice. This is a part of that honour and homage which is due unto him; it is that whereby we aclowledge one of his most excellent Attributes, namely, his bounty and goodness. As we aclowledge his greatness by fear and humble obedience, so we aclowledge his goodness by love and ioy. All those who have tasted how gracious the Lord is, how great his goodness is which he hath laid up for them that fear him, and trust in him, ought to aclowledge this by rejoicing in him. The true ground of all duty is obedience to his commands; now if our obedience be right, it must be regular, it must be uniform and universal, we must obey in one thing as well as another; for if we do any thing in conscience of our duty, and because God commands, we will be careful to do other things also which he commands; now as he commands other things, so he commands also this duty of rejoicing; yea there is scarce any duty for which we have more clear and strong commands in Scripture then for this. How often are we called to do this. Be glad ye righteous and rejoice, as before, Psal. 32.11 rejoice ye righteous in the Lord, Psal. 33.1. Let the heart of them rejoice that seek the Lord, Ps. 105.3 rejoice evermore, 1 Thes. 5.16. rejoice in the Lord alway, I say again rejoice, Phil. 4.4. and other like places. This is the more to be taken notice of, because there is scarce any duty wherein the people of God are so willingly wanting as in this; and for want of which they are so little humbled. They make conscience to pray, watch, to red, hear, sanctify the Sabbath, and the like, because God commands these; and when they are conscious to themselves of the neglect of any of these they are ready to be humbled; but seldom do Christians seriously set themselves to rejoice in God( though he hath so often commanded it) or are humbled for the neglect of this duty, as they are for the neglect of other duties. 3 As this is a principal duty God requires, so it fits us for the performance of other duties; it is as wine to the spirits( as before was shewed) or oil to the joints, that fits a man for motion and action. The more the heart is enlarged and dilated with spiritual joy, the more it is fitted for the performance of spiritual duties, especially for the duty of thanksgiving, which makes much for the honour and glory of God. He that offereth praise, glorifieth me, Psal. 50. last. A man can hardly feel his heart made glad with the sense of any spiritual good, but it will stir up in him thoughts of thanksgiving to him, whose mercy and goodness hath furnished him with matter of this gladness. Hence it is said, rejoice in the Lord ye righteous, and give thankes at the remembrance of his holinesse, Psal. 97. last. these two usually go together, rejoicing, and giving thankes. 4 This would be a means to adorn and beautify the religion which we profess, and breed in mens minds a good opinion of it. It would make them think we serve a good Master, when they should see us cheerful in his service, and gladsome in doing his work, and walking in his ways. If a man should come into a great Family, and see all that belong to the Family cheerful and joyful, none mourning; murmuring, or complaining, it would make him think it were good being in that Family; so if those of Gods Family would walk cheerfully, it would make others think the better of his service. The most part of men have an ill opinion of religion, and religious ways, as upon other mistaken grounds, so principally upon this; they think that religion makes men sad, mournful and melancholy, that it excludes them from mirth and joy, bereaves them of all solace and sweet delights; whereas if the people of God would apply themselves to walk cheerfully and joyfully, it would be a great means to remove this scandal, and to clear their minds of that prejudice they have against the ways of God, as if they were ways of sorrow and sadness, whereas they are indeed ways of pleasure and prosperity, of joy and gladness. CAP. 9. showing the reasons of rejoicing that have reference to righteous men themselves. THe righteous ought to rejoice in regard of themselves and of the state and condition in which they are; for 1. They have cause of ioy. 2. They have need of ioy. 3. Without this their lives would be uncomfortable, yea in some degree miserable. 1 They have cause of ioy, for God of his goodness hath freed them from all matter of mourning and heaviness. 2 Hath furnished them with all things which may make their hearts glad. 1 He hath freed them from all things that may make their hearts heavy and sad, from the guilt and punishment of all their sins, from danger of the wrath to come, from the power of all their spiritual enemies; and for outward evils, he hath changed the nature of them, taken out of them all their poison, malignity, and power to hurt, and turned them from curses into fatherly chastisements, and wholesome medicines for curing such diseases as would destroy their souls; so that now they are rather occasions of good, then means of hurt or evil to them. Hence David saith, It was good for him that he was afflicted, Psal. 119.71. 2 He hath furnished them with all things which may make their hearts glad; he hath begun to repair his own image in them, he hath put a new stock of grace into their hands, whereby they may trade for heaven; He hath given them the righteousness of his own Son, which may be as a rich garment to cover their poor naked souls; he hath adopted them to be his own Sons, and given them assurance of an heavenly inheritance, even of a Kingdom which he hath prepared for them; and for outward things, he hath given his Word, that he will never fail nor forsake them. He doth not invite them as a Guest to a feast that must bring their provision with them; but as he bids them rejoice, so he hath provided them with sufficient matter of ioy. 2 These have need of ioy, and therefore they ought to take it. Give strong drink to him that is ready to perish, and wine to him that is heavy of heart, Pro. 31.6. Christ was sent to comfort those that mourn, Esay 61.2. to these comfort belongs. Righteous men are mourners, such as are broken in heart, that mourn for their own sins, and for the abominations of the times and places where they live, Ezek. 4.6 these are they who are made heavy with many temptations, 1 Pet. 1.7. whom satan seeks to make heavy with many uncomfortable and sad suggestions, with many despairefull fears and doubts; whom the world seeks to make heavy with her unkind usage, with her enmity and hatred, her scorn and reproach, and envious opposition: these are sensible not only of their own sin and misery, but also the miseries and calamities of the Church and people of God, which they feelingly lay to heart, and are sadly affencted withall; these therefore have need of joy. Others are little troubled with things of this nature, but make themselves merry with the delights and pleasures of life, little laying to heart either their own sins, or the Churches sufferings, therefore they need not be bidden rejoice, for they do it too much already, unless their ioy had a better foundation. 3 Without this ioy the lives of righteous men would be more miserable and uncomfortable then any other; for, Many are the troubles of the righteous, Psa. 34.15. many are their sorrows and sufferings; whosoever will live godly must suffer persecution, 2 Tim. 2.12. They are amnoyed with the temptations of satan, and with the hatred and malignity of the world more then others, they being more affencted not only with their own, but other mens sins and sufferings, then others are( as was touched before;) if they should not have something to sweeten their sorrows, their lives would be very uncomfortable, yea very miserable; so that it is needful for them to rejoice in the Lord, by often calling to mind the consideration of his favour and loving kindness, by considering that though they have many sins and corruptions cleaving to them, yet all these are fully pardonned, and he perfectly reconciled unto them in the blood of his Son; that though the world hates them, yet he loves them, and hath chosen them out of the world; that though they meet with trouble on earth, yet they shall have rest and peace in heaven. Thus in the midst of their outward troubles, and their inward temptations and infirmities, the ioy of the Lord shall be their strength, Nehem. 8.10. CAP. 10. Containing answers to some objections against this joy. Obj. 1. AGainst this rejoicing it may be objected, that those must sow in tears who will reap in joy, Psal. 126.5. that those are pronounced blessed who mourn, Mat. 5.4. That godly sorrow is the ground of repentance unto salvation, 2 Cor. 7.10. now how can mourning and rejoicing stand together? Answ. Both these( though in themselves contrary) yet may very well consist in the course of a Christian; for as the week is made up of day and night, and the year of Summer and Winter, so is the life of a godly man made up of joy and sorrow. As in the sweetest musical harmony there is a mixture of some discords and concords, so in the sweetest consolations of a Christians there is a mixture of some ingredients of sorrow. As righteous men have in them matter both of joy and sorrow, so both these affections must have their place and work. As by the eye of selfe-searching they must look down into themselves and see their own shane and sinfulness, for humbling them, laying them low, and breaking their hearts with godly sorrow: so by the eye of faith they must look up to God, to his goodness and free grace, for lifting up their hearts with ioy and gladness. Ob. But will not this sorrow for sin damp their ioy in God? Ans. No: but if rightly ordered will rather stir up and quicken it; for as a little water cast on a great fire doth not quench but increase the flamme, so it is in this case; as the earth when it is softened with seasonable showers in the Summer time is most fertile and fruitful in bringing forth sweet herbs and flowers; so when the heart is most kindly suppled and softened with godly sorrow, it is most fit to yield sweet fruits of joy and consolation. A Christian in the exercise of a broken heart, though he begins in sorrow, yet he ends in joy; though he comes to God mourning, yet he goes away rejoicing, as we see by David in Psal. 13. and many other psalms. As the light of the morning Sun dispells the darkness of the night, so must our ioy in God swallow up our sorrow. Then our sorrow is a right sorrow when it prepares the heart for ioy, and makes us more fit to rejoice in God. Joy in God is the top of all other duties, and all other things are good so far as they make way for this. If we suffer ourselves to be swallowed up with sorrow( though sorrow for sin) our sorrow is an inordinate sorrow, and not well pleasing to God. As that sight of sin and humility flowing from it is good which quickens faith, and drives us to Christ, but not that which weakens faith, and so drives us from him; So that sorrow is good which sweetens the sense of Gods love in Christ, and makes us more ready to rejoice in him, not that which darkens the light of his countenance, and damps our spiritual joy. Hence we are bidden to rejoice evermore, to rejoice in the Lord alway: but we are nowhere bidden to mourn evermore, to sorrow for sin alway; whereby it appears that our spiritual joy must overcome our sorrow, & that it is so far forth good as it makes way for the other. Ob. 3. But how is it possible for me to rejoice( may some troubled Christian say) who can see nothing but matter of sorrow and sadness which way soever I look? If I look into my Family, there is matter of vexation and disquiet, there are unruly disordered Servants, untoward Children( it may be an unkind and unpleasing Yoke-fellow) there is spoiling and wasting of that which can ill be spared; if into my Estate, there are losses and crosses; if into Church or Commonwealth, there is confusion and disorder, all things running to ruin; if into my body, there are diseases and distempers; if into my soul, there are sins and corruptions; there is an heap of loathsome lusts, of ignorance, unbelief, pride, hypocrisy, frowardness, impatience, earthly mindedness, and a law of my members rebelling against the law of my mind, and leading me captive to the law of sin and death. Ans. Yet notwithstanding all this; if thou wilt look up unto God, thou shalt find more matter of ioy in him then of sorrow in all these; for there is more goodness in him then there is evil in thyself or in all the world besides; yea then in the devil, or in Hell itself; for the evil that is in all these is finite, but the goodness that is in him is infinite. If where sin abounds( there being a true sense of it) grace superabounds; much more where other evils abound, shall his goodness superabound. Now according to the nature of the object such must our affections be; if there be more goodness in God( which is the matter of our ioy) then there is evil in all other things, accordingly we must be more affencted with that then with this: O therefore more rejoice in him, and the goodness that flows from him, then be affencted with sorrow and grief for all the evil( whether of sin or suffering) that is either within us or without us. If we can once come by faith feelingly to apprehended that goodness which is in God, and which in his promise he freely holds forth unto us, then shall we be able to say as the Prophet doth; Although the Fig-tree shall not blossom, neither there shall be fruit in the Vines, the labour of the Olive shall fail, and the fields shall yield no 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, and will joy in the God of my salvation, Hab. 3.17, 18. CAP. 11. showing the means whereby we may be enabled to rejoice in God. THere are divers things needful to help our rejoicing in God, the principal of which are these following. 1 Righteous men being the proper subiects of this ioy, and it belonging to them only and no other, if we desire to have a true taste of it, we must labour to become truly righteous. How we may be such, hath been in part shewed before, to which these things briefly may be further added. 1 We must labour to see and feel our own sinfulness and unrighteousness, that we are in a lost condition, and like to perish for want of righteousness, and be so affencted with this condition that we cannot find rest nor quiet in ourselves till we have gotten true righteousness. He who is the Lord our righteousness came to seek and save that which is lost, Luk. 19.12. 2 We must go out of ourselves to Jesus Christ( who is made of God unto us righteousness) and renouncing ourselves and our own righteousness, rest and rely on him, and him alone for righteousness of life, and withall refigne up, and yield up ourselves to his rule and government, who if he saves us must rule us; for he hath threatened that he will destroy all those who who will not suffer him to reign over them, Luke 19.27. 3 We must resolve and endeavour to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly, Tit. 2.11. for he that doth righteousness is righteous, Joh. 3.7. righteousness, peace, and joy are joined together as unseparable companions, Rom. 14.17. there can be no true joy where there is not a care to live righteously, to keep a good conscience, and do the things that are right and pleasing unto God. CAP. 12. showing a second means to help our rejoicing. 2 THat we may be able to rejoice in God, we must thoroughly acquaint ourselves with those precious promises whereby he holds forth himself, and the assurance of those good things unto us which are the matter and fuel of our joy; all which are branches of the Covenant of Grace, and the sum of them included in that grand promise, I will be your God. In which he assureth us that he will be the Author of all good unto us in all estates and conditions; that he will be our God for the blessings of this life, and of the life to come; that he will be our God both for temporal and spiritual blessings; for temporal blessings, thus he will be our God for protection and provisio; for protection, that he will be a shield to those that walk uprightly, Prov. 2.7. That he will be with them when they pass through the waters, that they shall not overflow them, and through the very fire that it shall not burn them( through troubles as dangerous as these) Esay 43.2. for provision, that those who are his shall never want any thing that is good, Psal. 34.10. that he will never fail nor forsake Heb. 13.5. He hath promised, that he will be our God for spiritual blessings, that he will forgive our iniquities, and remember our sins no more, Jer. 31.34. That for his own sake he will blot out our transgressions, Esay 43.25. that he will subdue our iniquities, and cast our sins in the depth of the sea, Mich. 7.19. He hath promised, that if we be ignorant, he will teach us his statutes, and put his laws in our inward parts, Jer. 31.33. If we be weak and impotent, he will cause us to walk in his statutes, and keep his commands, Ezek. 36.27. That he will put his fear into our hearts that we shall not depart from him, Jer. 32.40. He hath promised, that because we are sons, he will give us the spirit of his Son, Gal. 4.6 which shall not onely be a spirit of Sanctification to cleanse us from all our filthiness, Ezek. 36.25. but also a spirit of supplication, to teach us to pray, Rom. 8.26. a spirit of direction to led us in the right way, Rom. 8.14. a spirit of consolation, bearing witness to our spirits that we are his sons and children, Vers. 16. and that this spirit shall abide with us for ever, Joh. 14.16. He hath promised, that he will give unto us eternal life, and none shall take us out of his hands, Joh. 10.27. that he will give us an inheritance, not poor or base, but rich and glorious; Eph. 1.18. not fading away, but reserved in heaven, 1 Pet. 1.3. even a kingdom that cannot be shaken, Heb. 12.32. All these promises are breasts of consolation, breasts full of milk; those therefore that desire comfort and refreshing, should be often sucking sweetness from them. There is a near agreement betwixt our nourishment and our constitution, and the temper of our bodies is much assimilated to our usual diet, and to the quality of our most ordinary food. So is the temper of our spirits much according to that which they most feed upon. If dejected souls would feed less upon the thought of their sins, and more upon the thought of Gods free grace in Christ; if others would less feed upon the sweet of earthly pleasures and outward contentments, and more upon the sweet promises; if all of us would learn to live less by sense, and more by faith, our lives would be far more joyful and comfortable unto us. CAP. 13. showing a third means to help our rejoicing. 3 A Third means to help our rejoicing, is, to keep our consciences pure and clean from the stain and pollution of sin; a good Conscience is the Storehouse as of peace, so of joy. This is our rejoicing, even the testimony of our conscience( saith the Apostle) 2 Cor. 1.12. A merry heart is a continual feast( saith Salomon) Pro. 15.15. The original hath it, A good heart; the old Translation reads it, A good Conscience, and so the word will well bear; now that is a good Conscience that makes a man careful to walk so in all things as he may please God, or to desire in all things to live honestly( as the Apostle speaks) We trust we have a good conscience, willing in all things to live honestly, Heb. 13.18. such a conscience as will not allow a man the practise of any thing which his heart condemns, Rom. 14.22. as will not allow a man liberty for any known sin. The Conscience is a tender thing, like the sight of the eye; if any small moat gets into the eye, it troubles the sight: so any small sin willingly retained or entertained, troubles the Conscience. The sense of self-guiltiness arising from base compliance with any lust, much damps our joy; the more pure and clean we keep our Consciences, the more clearly and readily we may red our evidence for Heaven( which is written in a pure Conscience) and this is the principal ground and foundation of spiritual ioy. rejoice not( saith Christ) that the Devils are subdued unto you, but rather rejoice in this, that your names are written in heaven, Luke 10.20. CAP. 14. showing a fourth means to help our joy. 4 ANother means to help our joy, is, to cherish and make much of the spirit of joy. This is called the oil of gladness, Heb. 1. because as oil makes a cheerful countenance, so this makes a cheerful heart. This is called the Comforter, because the presence of it brings comfort to the soul. Hence the fruits of the Spirit are said to be joy and peace. Gal. 5.22. Hence we are bidden not to quench the Spirit, 1 Thes. 5.19. not to grieve the Spirit, Eph. 4.30. The Spirit is the worker of our joy, therefore we must do what we can to quicken and cherish it. Now the Spirit is fomented, cherished, and cheered by such things as are most agreeable to the nature of it; as by the constant use of the Word, Prayer, and performance of other spiritual duties. Neither will a perfunctory performance of these things quicken and cherish the Spirit, but the use of them in a spiritual manner, and the performance of them with life, feeling, fervency, and strength of affection. On the other side, if we would not grieve the Spirit, we must carefully decline those things which are contrary to the nature of it. We must not let looss our hearts to carnal joys and delights, nor make bold with sinful liberties; for how can the Spirit make us glad, when we make that sad? CAP. 15. showing a fifth means of rejoicing. 5 ANother means to help our rejoicing, is the careful keeping of our affections in right frame, in right tune and order. look as a musical Instrument( be the Instrument never so excellent) will make no good harmony, will afford no sweet Mufick if the strings be out of tune, if they jar one with another; no more can there be any sweet harmony in the soul when the affections are out of frame. As it is no pleasant walking abroad in the air, or rowing upon the Water, when the air is troubled with storms and tempests, and the Water tossed with winds and waves; so when a mans spirit is tossed with turbulent affections, it is not a fit seat or subject of spiritual ioy. A calm, quiet, and well composed spirit is a seat only suitable to so sweet an affection. This is given as a reason by some Interpreters why Elisha called for a musician before he was to prophesy, 2 King. 3.15. namely for settling and composing of his Spirit, which had been violently stirred by the presence of the Idolatrous King of Israel. As when a bone is broken or out of joint, a man cannot move himself with ease or pleasure about any action; so when the soul is put out of joint as it were by distempered affections, we cannot apply ourselves to the performance of the best actions and duties with any pleasure or delight. Now those distempered affections which we ought carefully to decline as interrupters of our spiritual ioy are principally these: 1 distrustful fears. 2 Distracting cares. 3 Inordinate desires. 4 Froward impatience and discontent. CAP. 16. showing how we ought to take heed of distrustful fears. AS watchful cautelous fear is a principal preserver of our spiritual safety, and supporter of our ioy( whence we are bidden rejoice with trembling, Ps. 2.11.) so distrustful fear is a disturber of our ioy. The Apostle saith of this fear, that it is painful, 1 Joh. 4.8. therefore it hinders ioy. fear is an expectation of evil; though things bee well with us for the present, yet if we be over-much afraid of any evil that is likely to come, it troubles our ioy. If therefore we would be in a fit temper for rejoicing, we must not give place to false fears; the principal preservatives against which are these following. 1 We must labour to be more affencted with the greatest evil of all, namely the anger and displeasure of God, and then we shall be less affencted with lesser evils. As the light of the sun damps the fire, so the true fear of God dampes false fears. fear not their fear( saith the Prophet, Esay 8.12) namely a distrustful dejected fear. How should they be kept from this? he adds, Ver. 13. sanctify the Lord of Hosts himself, let him be your fear, let him be your dread. 2 We must labour by faith to make the Lord our confidence & our assurance. Be not afraid for sudden fear, for the Lord shall be thy confidence, or thy assurance( as the old Translation reads it,) Pro. 3.25 26. He hath given us his Word, that he will never leave nor forsake us, that he will be our helper; therefore we must not fear, Heb. 13.5, 6. He hath promised, that he will deliver us in six troubles, and in seven( that is, in many troubles) Job. 5.19. therefore we must not fear. Hence the Psalmist saith, When I walk through the valley of the shadow of death, I will not fear; for thy rod and thy staff,( thy protection and thy direction) they comfort me, Ps. 23.4. Hence the righteous man is said not to be afraid of evil tidings, namely because his heart is fixed trusting in the Lord, Psa. 112.7. hence it is said, that in quietness and confidence shall be our strength, Esay. 30.15. 3 We must often think of that time and place, of that state and condition, where all fears and cares, all sorrows and griefs shall be wholly swallowed up. fear not little flock( saith Christ) for it is your fathers pleasure to give you the kingdom, Lu. 12.32. As if he should have said, Though you meet with many troubles and dangers, though I sand you as sheep among wolves, though you shall be delivered up to councells, and judgement-seats, though you shall be hated of all men for my names sake, yet these are but lighter and lesser evils, therefore fear none of them, neither be troubled at them, for it is your fathers good pleasure to provide such a place, such a state & condition for you, wherein the thought of all these things shall be wholly swallowed up; even a Kingdom, where there shall be a full freedom from these and all other evils, and a full fruition of all things that may make for the height of happiness. If a man be traveling to take possession of a kingdom, he will not fear or be troubled, though he knows he shall meet with some foul weather, or foul ways in his passage thither. CAP. 17. showing how to take heed of distracting cares. AS distrustful fears, so distracting cares are hinderers of our joy; cares are burdens, & all burdens are painful, and the more pain and grief, the less joy: therefore these are to be diligently avoided. Hence our Saviour rebukes Martha for being careful and troubled about many things, Luk. 10.41. and he bids us take no thought what we shall eat or drink, or put on, Luk. 12.22. and the Apostle bids us be careful in nothing, Phil. 4.5. A provident prudent care God allows, yea requires as a means to prevent distracting cares. The sluggard is bidden learn of the Ant, who provides her meat in summer, and gathers her food in harvest, Pro. 6.8. We must provide in summer such things as will be of necessary use in winter. It were folly in men to have their fuel to buy when it freezeth; but then care is hurtful, 1 When it is too intent and earnest, & so distracts and draws away our minds from taking care about the one thing needful; when it overthrows, or lessons & hinders our care about better things: when our care about things below far exceeds our care about things above; when it divides our hearts from those things to which they should be most nearly joined. A dividing care is that which Christ forbids,( as the word signifies which he useth in the fore-named place.) 2 When it makes us solicitous not only about the use of means,( which is our work) but about the issue & event of things( which is Gods work.) The Husbandman is to take care about tilling his Land, and sowing good seed in due season; but whether he shall have a scant or large increase, a poor or plentiful harvest, he is not to be solicitous but leave that to God. Parents are to take care, and to use the best means that may be for the good education of their Children, but how they shall prove, or be provided for when they are dead and gone, they are not to trouble themselves, but leave that to God. The best way to help ourselves against this distracting care is: 1 To cast all our care upon God, Cast all your care upon him, for he careth for you, 1 Pet. 5.7. Cast thy burden upon the Lord and he shall sustain thee, Psa. 55.22. Our burden is principally that solicitous care that we use to take about the success and events of things; this the Lord is pleased to take to himself, therefore we must not take it from him; then we cast our care and burden upon the Lord, when having used all fitting means for the effecting of any thing, we commit ourselves to his care and providence, and there quietly rest. Our Saviour Christ tells us, that our heavenly father knows that we have need of these things, Mat. 6.32. If our father in heaven knows what we have need of better then ourselves, if he have promised to take care for us, with a care far more effectual then our own, then we have reason to moderate our cares. If his care extends itself to the Fowles of the air, and the Lilies of the field, much more will he take care for those whom he hath appointed to be heires of his kingdom. 2 We should seriously consider of the impotency and ineffectualnesse of our own cares. A man cannot by all his caring add one Cubit to his stature( as Christ speaks) Mat. 6.25. no nor one day to his life, or so much as one hair to his head. If a man were to ride a journey the next day, and should take a great deal of care over night whether the day would be faire or foul, he could not by all his caring keep away a storm, or procure himself faire weather in his journey: so it is in all the events and occurrences of our lives which depend upon providence, we cannot change or alter the least thing, but notwithstanding all our thoughts, cares, or counsels, the counsel of the Lord must stand. 3 We must by prayer and supplication commit ourselves and our affairs unto God. Be careful in nothing, but in all things by prayer and supplication, with thanksgiving, let your requests be made known unto God, Phil. 4.6. Commit thy way to him, and he shall bring it to pass, Psal. 37.5. we commit our way to him by faith & prayer, and when we have done this we may rest with quietness, in a comfortable expectation of that good which he will do for us. CAP. 18. showing how we ought to take heed of inordinate desires. OUr desires are inordinate, either when they are carried after such things as are not in themselves desirable, or when they are more strong and vehement, then is agreeable to the nature of the things which we desire; desire ariseth from sense of want; strong desires argue much want, and want is a misery, therefore the sense of much want must needs hinder joy. Besides, the more strong our desires are, the greater is our trouble when those desires are crost: as he that runs a great place, if he meets with a bar in his way, or if he stumble and falls is more shaken with his fall, then if he went on faire and safely. Now in all outward things( which are of a contingent nature) we are sure to meet with some rubs and crosses; if therefore we do over vehemently desire them, when we are crost in our pursuit of them, or in our hopes and expectations about them, we are more shaken with disquiet, discontent, and other distempered affections, then if our desires had been more remiss and moderate, and by these troubled affections our joy is hindered. The means to moderate our desires about these outward things, are: 1 To consider how little, and how uncertain good is to be found in them; yea that sometimes they may prove hurtful to us. I have seen riches kept to the owners of them for hurt( saith Solomon) Eccl. 5.13. Hence we are bidden to use the world as though we used it not, 1 Cor. 7.31. that is, with a remiss moderate affection; because these earthly things can do us but a little good; they can satisfy the necessities of nature, and supply our bodies with some things which they want, but they cannot satisfy the desires of our souls, nor give any quiet and content to our spirits; yea they oft-times become thorns that pierce our hearts with many sorrows, and snares that entangle us in many disquietings and discontents; the bitterness wherewith they are mixed is almost as much, yea sometimes more then the sweet which they yield. Besides, the fashion of this world passeth away; they soon pass from us, and then many times we are as much troubled in parting with them as we were pleased in enjoying them. However we are sure that ere long we must pass from them, and so part with them that they shall stand us in no more stead, but be to us( in regard of any help or comfort) as if they had never been: we have no reason therefore to be over-affected with them, but that our desires of them should be of a lesser degree, should be proportionated according to the measure of that good which is to be found in them. 2 To consider that the strength and most earnest stirring of our desires is due to God alone; desire is the effect or companion of Love; now we are bidden to love the Lord our God, not onely with all our inward faculties( as heart, soul, mind) but with the strength of all these, Mar. 12.30. the strength, vigour, and activity of our spirits is the best thing we have, and therefore must be reserved for him to whom the best and chiefest is due; the expense of this must not be laid out any other way, about any weak worthless things. When our desires are inordinately carried after earthly things, then our hearts may be said to go a whoring from God. Hence those are called adulterers, and adulteresses, Jam. 4.4. that let their hearts run more earnestly after the world then after God; how then do we keep our souls as pure virgins, fit to be espoused unto Christ, 2 Cor. 11.2. when we suffer them to be corrupted with such adulterous affections? A stream when it is divided, the more strongly it runs one way, the more weakly it runs another; so it is in our desires, the more strongly they run out to the world, the more weakly they move after God. Hence we are bidden not to love the world, nor the things of the world, for then the love of the father cannot dwell in us,( Joh. 2.15.) 3 The more vehement our desires are if we miss of our mark, the more miserable they make us; for as a desire accomplished is sweetness to the soul, Pro. 13.19 so unsatisfied and unaccomplished it is bitterness. Now in outward things for the most part we miss, if not of the things themselves; yet of the good we expected from them. As in spiritual good things the enjoyment exceeds our hopes, so in earthly, the fruition is seldom answerable to our expectation. CAP. 19. showing how we ought to heed froward impatience and discontent. ALL inordinate passions are purturbations of our inward peace and joy. Now there is no passion more frequently and suddenly stirred then that of anger and impatience; for when ever our wills are crost( especially by such from whom we expected the contrary) anger and impatience are ready strait way to be stirring, and these passions are alway accompanied with discontent; for as contentment ariseth from the good agreement of our affections with their objects, so when there is a jarring and discord betwixt, these( as it is in our impatient passions) thence ariseth discontent; we must therefore be careful to keep these passions in right order; for the more they are stirred the more is our joy hindered. Now for keeping these in right order, these considerations will be principally helpful. 1. To consider, that nothing comes to pass by chance, but what ever befalls us( even the smallest & most contingent events) are ordered by the wise disposing hand of God, who is most just in all his ways, and holy in all his works. There is no evil of suffering which happens to us, either in our bodies, states; or families, but the Lord hath done it, Amos 3.5. and what he doth is well done; yea what man doth ill, God doth well. He that is most perfect in his nature and effence, is most perfect also in all his actions. This made Job quiet and patient, yea ready to bless God when his cattle were violently taken from him by robbers and spoilers, namely the consideration that God had done all, The Lord gave( saith he) and the Lord hath taken away, Job 1.21. this made David quietly endure Shimei's cursing, The Lord hath said to him curse David, 2 Sam. 16.10. shall I not drink of the cup which the father hath given me?( saith Christ) Joh. 18.11. yet this was the most bitter cup that ever was. We are bidden to aclowledge God in all our ways, Pro. 3.5. If we aclowledge him a right, as we will be thankful in all the good we receive, so we will be patient and quiet in the evil that befalls us. 2 To consider that there is no evil which befalls us but we have abundantly deserved it; yea that there is nothing which comes so had, but we have deserved worse. We that cross, and grieve, & provoke God every day, deserve that he should cross, and grieve, and vex us in like manner. If therefore now and them he suffers our wills to be crost, we have little reason to be discontent. The motion of our wills is so crooked & perverse, and oft-times so contrary to his Will, that it is needful for us it should be crost; why then should we be froward and impatient when it is so? We would think it a very ill carriage in our Children and Servants, if they should be froward and peevish having received a gentle correction when they deserved a sharp one. We that are kept from the condemnation of the wicked, and from those great blows which will come hereafter, may whith patience bear those gentle stroke we meet with here. 3 To consider that many of Gods dear Saints( who have deserved far better at his hands then ever we have done) yet have suffered much worse. Some lie languishing upon their sick Beds many daies and nights, yea weeks or months together; some are pinched with want and penury, being destitute of means of necessary provision for their lives; others vexed and disquieted by the violent and injurious dealing of perverse and wicked men: some that are wounded in spirit, from whom God hides away his face and favour, frowning upon them in anger and displeasure, and writing bitter things against them. Besides, such as endure bonds and imprisonment, persecution and banishment; whose condition,( though in the end it shall be most happy) yet for the present is sharp and grievous. If we would consider how many comforts we enjoy, which thousands want, we could not but be convinced, that we have reason to be contented with our condition. 4 To consider how much good we daily receive at the hands of God. Shall we receive good at the bands of God( saith Job) and not receive evil? Job 2.10. especially if we consider how little good, and how much evil there is to be found in us; we being( at the best) but unprofitable servants. If we would take a right view of Gods dealing with us, we might quickly see that in our whole course he hath caused our comforts far to exceed our crosses, though our sins have far exceeded our best services. When we sin grievously he punisheth us gently and lightly; when: we provoke him continually, he doth but now and then remember us with his correcting rods, and that in a favourable manner; good reason have we therefore to bear these with patience. 5 To consider that so long as impatience prevails in us, we are not for that time owners and orderers of ourselves, we are not masters of our own mindes, we have not the command and dispose of ourselves, but are by passion put as it were out of the possession of ourselves, not being able to order our own speeches and actions as at other times. Our Saviour bids his Disciples, In patience to possess their souls, Luk. 21.19. thereby implying, that without patience we have not the full possession of ourselves, neither can we do with ourselves as we should or would do. To this purpose the wise man saith, that he who is slow to anger is better then the mighty, and be that ruleth his own spirit better then he that winneth a City, Prov. 16.32. It is a more excellent thing to have the command of a mans self alone, then of many others; and he that can order himself and his own actions aright, what ever others do shall be sure to be happy in the end. 6 If we desire to be more patient and contented, labour we to be more humble, more sensible of our own unworthiness of any thing, that we are less then the least of all Gods mercies, and worthy of all his curses. High and great thoughts of ourselves makes us to expect great matters; and when our expectations are not answered, then we are impatient, then we are disquieted and discontented; whereas if wee would consider what we are, namely a very mass of corruption, and a lump of filthiness, such as provoke wrath every moment, this would make us think it a mercy that we enjoy any thing that is good; or at any time are freed from evils and troubles, and to say with Gods people, It is of the Lords mercy that we are not consumed, Lam. 3.22. Lastly, since our affections are too nimble and quick, and our passions too powerful for us, let us often be seeking help from above, let us breath forth the desires of our souls unto God in this or the like manner. Lord, my heart is not in mine own hand, I am not able to order it aright, but thou canst dispose of it as it pleaseth thee. O thou that rulest the raging of the Sea, and stillest the tumults of the people, do thou still and quiet my tumultuous thoughts and affections; thou who art the God of the spirits of all flesh, do thou frame my spirit, do thou fashion and mould my mind according to thy will; do thou work a good agreement betwixt my affections and my condition, do thou make me to see that nothing befalls me, but thou hast a principal hand in disposing of it; make me to see that nothing befalls so ill but I have deserved it should be a hundred times worse; make me to see that worse things do befall those who are much better then myself: Make me to see that the good which I daily receive from thee, far exceeds all the good that ever I have done, or the evil that I have suffered; make me often to think of that time and place, where all my sorrows, sufferings, and grievances shall be swallowed up with infinite joys and consolations; mean while enable me to possess my soul with patience. CAP. 20. Containing an Exhortation to all Gods people to rejoice. SInce the goodness and bounty of our most gracious God, which he freely holds forth to all his righteous servants, is so large and free, that amongst other things he allows them joy and rejoicing; since that he would have them take their share in these things, often calling upon them to rejoice in him, since he affords them plentiful matter of joy, by freeing them from all things that may make them sorrowful and sad, and furnishing them with such things as may make their hearts glad; let all those who follow after righteousness, and set their hearts to seek the Lord, apply themselves to this duty of rejoicing. Shall our God allow us so excellent a privilenge as this, so sweet a fruit of his love and favour, and shall we not take it? shall we slight, and set light by so large an effect of his bounty? shall we willingly neglect so necessary a duty, which he so often calls for, which makes so much for his honour( being the principal thing whereby we aclowledge his goodness) and which fits us for the performance of other duties? How do we in conscience of obedience to his command perform other duties, if we willingly neglect this, fince his command is as clear and strong for this as for any other? Shall he give us assurance of the free pardon of all our sins, and that we are amongst the number of those to whom he will impute no unrighteousness, and shall we not rejoice? Shall he assure us that( being in Christ) there is no condemnation belongs to us, nothing shall be laid to our charge, and shall we not rejoice? Shall he hold forth all his goodness to us in so many gracious promises, and shall these stand us in no stead? Shall we let them( as it were) lie idle by us, and make no use of them? Shall he give his Christ for us and to us, and together with him all things also, and shall we not rejoice? Shall he vouchsafe us the continued presence and guidance of his blessed Spirit, and promise the abode of it with us for ever, and shall we not rejoice? Shall he give us assurance for outward things, for blessings of protection and provision, that he will not fail nor forsake us, that we shall never want any thing that is good, and shall we not rejoice? Shall he give us assurance that all things( even the worst things) shall work together for our good, and shall we not rejoice? Shall wicked men rejoice in ways and works of iniquity, and shall not we rejoice in the ways of righteousness? Shall they go singing and triumphing to Hell, and we go mourning and hanging down the head to Heaven? Shall they rejoice in the service of the devil, and we be heavy and sad in the service of God? Shall wee discredit the service of so good a Master by our dampish and discontented carriage in it, and so make men of the world think that they serve a better master then we? Shall we have assurance that our names are written in Heaven, that there is a heavenly inheritance provided for us, such a place, such a state and condition, wherein all tears shall be wiped from our eyes; where there shall be no more sorrow, mourning, or lamenting, but perpetual singing and rejoicing; yea, where there shall be fullness of joy, and pleasures at Gods right hand for evermore; & shall we not rejoice? what though the thought of our daily sins and transgressions minister unto us matter of mourning, and break our hearts with grief and sorrow, shall this mourning drown our rejoicing, when blessedness is pronounced to those that thus mourn? what though we feel much evil in our hearts within us, and see much evil in the wicked world without us, shall not that infinite goodness that is in God( which far exceeds all the evil that is in ourselves or in the evil world) more affect us with ioy and gladness, then this doth with heaviness and sadness? O therefore let none of Gods righteous servants any longer suffer their hearts to finke down with sorrow, and sense of sufferings, but let them lift up their hands and heads that hang down, let their feeble knees gather strength, and let them labour to go on their way to Heaven with joy and rejoicing, alway thinking they hear the sentence of the Apossle sounding loud in their ears, and saying, rejoice in the Lord evermore, I say again rejoice. FINIS.