MEDITATIONS OF THE MIRTH OF A CHRISTIAN LIFE.  
And The VAIN MIRTH of a WICKED LIFE, with the SORROWS of it.  
By ZACH: BOGAN of C.C.C. OXON.  Psalm. 32.11. 
Be glad in the Lord, and rejoice ye righteous: and shout for joy all ye that are upright in heart.  
OXFORD, Printed by H. HALL. for R. DAVIS. 1653.   

To my honoured Mother Mris JOAN BOGAN.  
I Have at length, upon your earnest desire, adventured to publish those unworthy lines long since scribbled, concerning the Joy of a Christian life. If any ask you wondering, how I, that have spent whole years altogether in Sadness, came to talk of Mirth: you may answer them, that I speak not of what I have myself (the Lord knows, I have little cause to have any, considering my many sins (but what I think, other Christian's better than I am, may have. Before you, or any one else, do read me, I desired much to be cleared in two things 1. That I have not the least meaning to favour any carnal merriment. The mirth which I speak of, is the mirth only of a Christian life. 2. That I never thought myself better able to do this work, than other men. My heart knows, I am too little a Christian, to do it, as it might be done. Only I supposed, that there had not been much done this way already. If my doing it ill, may anger any one to do it better; I shall be exceeding well pleased. I had been larger in the last part of the book, had I not been hindered by a troublesome, and dangerous sickness, which began upon me when I began to print, and continued in its extremity almost till I ended. Whatsoever is not much enough, or well enough; I hope the Lord will make amends for it, in the blessing: to whose protection I commit you, and rest  
C.C.C. June 3. 1653. Your Obedient Son ZACHARY BOGAN.   

The First Book.  Phil. 4 4. Rejoice in the Lord always: and again I say Rejoice. Psal. 32.11. Be glad in the Lord, and rejoice, ye righteous, and shout for joy all ye that are upright in heart. 
IT were as easy for me to do, as any thing that I know, to show my reader what a deal of mischief is done by Mistakes and Prejudices: how many godly actions, and profitable designs are hindered by them. But because I think it needles to go so largely, I will take a narrower compass, and confine myself to the naming only of some of those mistakes and prejudices which attend a godly life; the chief whereof my endeavour shall be in my ensuing discourse to remove. They are such as these: That there is a necessity of Monkery and beggary, because it is said, It is easier for a Camel to go thorough the eye of a needle, then for a rich man to enter into the kingdom of heaven. Math: 19.24. That there is a necessity of exposing one's self to all manner of injuries, because it is said, that If a man smite me upon one cheek, I must give him the other. Math: 39 That there is a necessity of starving with hunger & cold, and perishing for want, because I must take no thought, what I shall eat, or what I shall drink, or wherewithal I shall be clothed. Math: 6.31. That there is a necessity of denying myself necessary rest and recreation, because I must be continually watching and praying. Mark 13.33. 1 Pet: 4.7. &c, That there is a necessity of being mine own enemy, because I must deny myself. Math: 16.24. That there is a necessity of casting off natural affection, because I must hate father and mother, If I will be Christ's disciple. Luke 14.26. That there is necessity of allowing Rebellion and disobedience to magistrates and parents, because I must obey God rather than men. Acts 5.29. That there is a necessity of being strange, and peevish and phrantique (and many other such things, as unsuitable, and inconsistent, & reproachful, as they are thought to be requisite and graceful to the profession of Christianity) because the hypocritical sort of professors use to be so, and the honester are and have been many times counted so, (as that prophet was by Jehu 2 Kings 9.11: and the rest of the prophets Jer: 29.26.) I could name you up a great many more mistaks of the like nature, which like so many bugbears, or lions in the way, either do Indeed affright the Ignorant, who know not what it is to be godly: or are used for pretences of fear by the slothful and malicious, who are unwilling to travel, in the wilderness where people do not use to travel, although they might have manna from heaven for meat, and water out of the rock for drink, which are helps sufficient to make the journey easy: and although it lead to the land of Canaan, where there is milk and honey enough to make sufficient recompense, were the journey never so painful. And indeed, I know not any thing that suffers so much from mistake & prejudice as a Godly life; and it were easy to make more complaints of this nature. But I will name only one more, that which I think does as much mischief as any, & that which I shall endeavour in this discourse to remove, viz: A necessity of being sad, and unsociable, and cynically malancholick, because it is said, Woe unto you that laugh Luk 6.25. And Blessed are they that mourn. Math: 5.4.  
Now of this necessity, Godliness hath ever had the luck, not only to be falsely accused, but unjustly condemned by too too many. So that (pity it is to see it) thinking they shall meet with nothing but storms and tempests, to disquiet their heads with; nothing but rocks of offence, to break their hearts upon; nothing but gulfs of despair, to swallow up their souls in: they resolve a thousand times rather, to lie at anchor in the haven, and sleep in a whole skin, and never put forth at all, then upon such terms.  
And no wonder. For doubtless the thought of Sadness, which is a thing most avoided of all, must needs have a very great power to affright and deter; as the thought of Joy, which is the thing most desired of all (being the fruit, & end of all desires) hath the greatest power to entice and persuade. Sorrow, and sadness, being against our natures, even as their causes are; we cannot choose but fear and shun them, or whatsoever we think either may be a cause of them, or uses to be attended with them.  
No wonder, I say, that men are so loath to venture upon a godly life, when their Judgements are forestald with fears of a sad life. I can never be willing to do that which will make me sad: no more, then that which will make me sad, can agree with my will: which if it did not disagree with, I should never be sad. I can not possibly will now, to have that thing, which I know, when I have it, will make me will that I had it not. If there can be no Joy in the having, there may not be a will, or a desire for the having; will, and desire looking forwards, and Joy, and content looking backward each of them upon the same object. Can I but make a man believe, he shall be merry, when, he hath done a thing, I shall not be long in making him willing to do it. To be joyful, 'tis life, and more: for it is the very life of life. If a life be never so long, & high in honours and preferments; 
* Called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex: 6, 9 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be straitened, is used for, to be grieved Jud: 10 190: 16 16. Job. 21.4.  if it be not large too, i: e: if there be any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straightness either of body or spirit (but especially of spirit) no free breathing, and no enlargement of heart to enjoy what a man enjoys; 'tis but to be in a prison in green fields that are a man's own; where it is so much the worse, because he is so much the more vexed, to see so much the more of that which he hath, and cannot enjoy. If therefore. I will leave the men, that use these pretences, altogether without excuse; I must make it appear that their pretences are false, and that there is no such thing as they fear, or believe, or would willingly have to be true. Now that it is false, and that it is no way necessary for a christian to be more sad than other men; if there were no other argument, it were sufficiently proved by this, that it is (in the Scripture above written) enjoined as a duty (or at least exhorted unto as a possibility) to rejoice. Now if God command a thing to be done, it may be done and it is not necessary to do the contrary. But yet because you are apt to think his commands grievous; and to look upon him as an austere man, that taketh up where he laid not down &c: to make it appear to the contrary, & that there is good reason for it, we will consider a little how the case stands with a godly man; what he is, or what he hath, that it should be expected he should be always rejoicing; or what cause he hath, why he should be merrier than other men.  
My method therefore shall be this. First I shall show you the grounds, and causes of his mirth. Secondly I shall answer the main objection concerning Affliction. After that, I shall show you the Nature of his mirth; when I shall tell you, that he hath not only better causes of mirth, than a wicked man, (whom you think to be the only man that lives a merry life) but better mirth, when he hath it. And lastly I shall speak somewhat to show, what cause there is of sorrow, and what sorrows there are in a wicked life, and how imperfect, and vain the joy is, that wicked men have.  
Now the causes that a godly man hath to be joyful, and the helps & means he hath to make him merry, are either from the goodness of the Condition in which he is, or the goodness of the Conditions, and habits, and graces, which are in him. For the state and Condition in which he is; First 
* First ground, Good Company.  it is such, as, let him be where he will be, he can never be without good company; and that, every one will say, is a very good help for a merry life. Now the company which I mean, is, First, God the father: who 
* By adoption out of love. See View of Threats the last words. et p 914.  is his father, & therefore willing; & God all sufficient, & therefore able, to comfort him. He is the God of Consolation from whom all comfort comes. In his company and presence even upon earth, while we are at his left hand (or while we sit on his footstool) is joy, as long as the time lasts; but at his right hand are ravishing delights and pleasures, and that for evermore. Psal: 16.11. What an extraordinary comfort must it needs be, to have the enjoyment of such good company, of which a man can never be deprived, nor be weary, nor so much as fear that he shall be! Such company God is. But you will say perhaps, this is but a fancy of yours, that a man can have joy in the company of God. For, if he go down to Hell, he will find him there also. Psal: 139.8. And upon what ground can I take delight in his countenance, who seethe all things? I answer, It is true indeed, It is possible, God may be with thee, & yet notwithstanding all the while, he may not be with thee, but against thee. He might be present with thee, not as a companion, or a friend, to watch over thee, that no other thing may do thee hurt: but as an observer, & an enemy, to watch for; & spy thy faults to do thee hurt himself. But if he be present with thee indeèd, so as thou art also present with him, (which can hardly be said of a wicked man) and if thou art not only under the sight of his Countenance, so as to be seen by him; but also in the light of his Countenance too, so as to see him again, and enjoy communion and fellowship with him, through his spirit; certainly if any condition in the world will make thee merry, this will. Job, when he speaks of the comfortable condition, of a man that God hath delivered from going down into the pit from his bed of sickness; after the mention of other blesings given him to recompense his misery, adds it as a compliment of his happiness, that He shall see the face of God with joy ch: 33.26. (Happy sickness, that is attended with such a consequent.) David speaks more than once, & more than twice, of God's countenance; as of that wherein he took more comfort, then in all the world besides. There be many that say, who will show us any good? Lord lift thou up the light of thy COUNTENANCE upon us. Ps: 4 6. For thou hast made him most blessed for ever, thou hast made him exceeding glad with thy COUNTENANCE. Ps: 21.5. See how he magnifies it Ps: 42.5. Ps: 44.3. Ps: 89.15. (For though it be metaphorically used for, favour, yet is the speech not all metaphor; & that well experienced Christians will tell you.) when a man would think his sighs would have been many, & his heart would have fainted for sorrow by reason of trouble; what course takes he to make himself merry? He sets the Lord always before his face. Saith he, I have set the Lord always before me; Because he is at my right hand I shall not be moved. Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. Psal: 16.8.9. The words are cited by Peter Act: 2, 25: & other words joined with them vers: 27, 28: where also in the end of the 28 verse it is said, Thou shalt make me full of joy with thy COUNTENANCE.  
Job speaks of seeing God's face; and David speaks of setting the Lord before him. And indeed, it would be small cause of joy for a man when God is with him, to have his back towards him: to be in his presence so as not to enjoy his company. If my friend see me, & I cannot see him again; what comfort is it to me that he sees me? 'Tis rather so much vexation. 'Tis not what another thing does to me: neither is it what another thing is, if that be all; that can make me merry. I must do somewhat myself, Use, and enjoy, and improve that which I have. For what is the noon light to a blind man? or the most nourishing food put into a dead man's mouth? I must see God, as well as he see me. And I must see him in love, and peace, and so enjoy him; or else, I shall never be the better; as I can never be better, then when I do so. And even so Godly men do through the spirit. For as God sets them before his face, as a father does his child, to look to it that it take no hurt, Ps: 41, 12: 
* And set test me before thy face for ever.  so they again like little children not able to stand alone, keep continual looking upon him; smiling, and rejoicing, because though they themselves are weak, yet he, they know, can and will stretch forth an almighty hand whensoever they are ready to fall, Psal: 16.8. 
a Because he is at my right hand I shall not be moved.  Now do but consider. Can it be less than unspeakable comfort, for men to be still in the presence of a just and powerful God, who will not see them wronged; of a bountiful God, who will not see them want, and of a loving tender hearted God, who cannot endure to see them sad, but to prevent it, will continually 
* Lev: 26.11, 12. 2 Cor: 6.26.  walk in them, and dwell in them, & never leave them alone. But what do I tell you of having God's presence (so as all the creatures have: only they want the enjoyment of him) when I might tell you of being hid in the secret of his presence. For thus David speaks of those that fear God, Thou shalt hid them in the secret of thy presence from the pride of man, thou shalt keep them secretly 
a See Psal: 91.1.  in a pavilion from the strife of tongues. Psal: 31.20. Hereupon he calls them God's Hidden ones, Psal: 83.3. Godly men are God's Jewels: 
b Mal: 3.17.  which he bought with a high price, even the Highest priests own blood. And therefore, doubtless, they are higly prized, and curiously kept, and sure to be safe. He is as tender of them, as a man can be of the apple of his eye. Zach: 2.8. They are his anointed and consecrated ones, whom he hath set apart for himself. Psal: 4.3. So that he will not have any thing else to have part in them: much less will he allow them to be touched by the hand of violence. Touch not mine anointed etc. Psal: 105.15. Little do the men of the world think, how near the Saints, even while they are here on earth, are to God that dwelleth in heaven. David saith of the children of Israel that they were a people near unto him. Ps: 148.14. They were as near to him, as a man's girdle is to his loins Jer: 13.11. 
* As a girdle cleaveth to the loins of a man, so have I caused to cleave unto me the whole house of Israel.  They cannot want any thing, but he will be sure to know of it: and they shall not desire any thing, but he will be ready at hand to give it. He hath so much power for them, and so much love towards them; that in what condition so ever they are, he is able, and willing to be what they stand in need of, even all in all. They are his sheep: And he is their shepherd in the wilderness, to lead them to the green pastures. Psal: 23.1. A shadow to hid them from the heat of persecution. Psal: 91.1. A hiding place to run to from the wolves. Psal: 31.20. They shall not want help, nor protection, nor any thing else, so long as they are like sheep harmless and quiet; and desire but to defend themselves: for I must confess, I know of but little help they have promised them in offending others. Neither is it a thing they ought, or do desire to have. If others offend them, they are told, that God will be their buckler & their shield. Ps: 3.3: and their fortress. Ps: 31.3. Ps: 144.2. But If they will offend others, he doth not say, he will be their spear, or their sword. Now a man that is of a peaceable disposition, (as a true Christian certainly is, above any in the world) if he can but be defended and protected from harm himself, I'll warrant you, he will be merry enough, & trouble no body. And how can there be be or protection desired then, what a godly man hath? For (as I told you) God himself is his fort. And he is such a fort, as cannot be scaled: for he is higher than the highest, and there is not a higher than he. Eccle: 5.8. And such a fort, as is 
* Be thou my strong habitation whereunto I continually resort. Psal: 71.3.  never shut to him, let him come when he will; And always near to him, let him be where he will; for being every where he must needs be a very present help in trouble. Ps: 46.1. The ungodly are nothing so. But are like a Coney, that being a great way off from his bury, knows not which way to take, and shifting some times to this bush, and sometimes to that, and sometimes to a shallow hole, imagines himself safe enough, (though doubtless if it ever come to his remembrance, he thinks he should be more safe in his bury.) But all these refuges prove but so many traps, & he is so much the more easily taken.  
Farther yet. The godly are not happy only with the secret of God's presence, in which they are hid: but with the presence of his secrets; which they are not concealed. The secret of the Lord is with them that fear him. Psal: 25.14. O the glorious ravishing things, that are to be had in God, for the souls of those that follow after him; zealous, unwearied souls, not entertaining only, but with incessant workings of affection maintaining communion with him. I know the men of the world, because there is nothing that they know of, (having but the Spirit of the world, which cannot discern the things of God) think think there are no such things at all as godly men usually talk of; and take them but for fancies. But I am confident, and I can guess somewhat, by what I myself have tasted, that they 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  are things which neither eye hath seen, nor ear heard, and that have not entered into the heart of man, which God hath prepared for them that love him. 1 Cor: 2.9. Now he revealeth many of these things unto the godly by his Spirit. For the spirit searcheth all things, yea the deep things of God; that they might know the things that are freely given them of God, vers: 10.19: of the same chapter. God is not such company to the Saints, as they are many times to one another, i.e. strange, and as if he knew them not. No, he is free, and familiar, and opens his very herat to them,  
Now seeing it is so, how can it otherwise be, then that the voice of salvation, should be in the tabernacles of the righteous? Psal: 118.15. Nay, I will say with the Prophet (whose words these are) without any doubting, that, were there nothing else, upon this ground that God is theirs, The righteous shall (or, will) be glad in the Lord, and all the upright in heart shall glory. Ps: 64.10. I say, upon this ground, that God is theirs; For if I could not say this of them, I could say but little else to the purpose. Neither can they say any thing else for themselves, why they should rejoice, but either this, or in relation to this. For what ever joy they have in other things (wherein in I deny not but they have a great deal, which the carnal man knows not of) it is not so much in those things, as in God by them, that they rejoice; who is still the gladness, or the life and soul of their joy. Psal: 
* Unto God my exceeding joy. Heb: the gladness of my joy.  43.4. Without him their joy would either die of itself in the birth, or be destroyed in the cradle by some outward crosses. Whether it be joy or content, or any other thing, he is 
* In Gen: 33. where according to our translation, Esau told Jacob. I have enough, in the Hebrew it is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much v. 9: but where according to the same trans: Jacob told Esau so much, it is in the Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all.  enough without any thing else, and any thing else is too little without him. Happy indeed are the people that have their garners full, and are in peace, and worldly prosperity, saith David, Psal: 144.12.13, 14. And so every one will count them. But yet however, saith he in the same Psalm vers. 15, I say, Happy are the people which have the Lord for their God. As if he had said, This is something indeed, but all this is nothing worth, unless men have the Lord for their God. Or, this is no matter of joy to a people, but as it is a sign that they have the Lord for their God.  
Such is the goonesse of God, and so delightful is he to the soul that enjoys him, that even his very name is enough to make him merry but to think of it. In thy name shall they rejoice. Psal: 89.16. With what grief doth Hezekiah repeat his name, Jah! I shall not (saith he) see Jah Jah in the Land of the Living. Isa: 38.11.  
But then in the second place, besides the company of God the father, they have also the company of God the Son, who is their elder brother and their spouse, and their Advocate, always ready to plead their satisfaction made by his death upon the Cross. There is cause enough for mirth, upon less relation to a Bridegroom, then to be the bride herself. For (saith our Saviour) can the children of the bride-chamber mourn, as long as the Bridegroom is with them? Mat: 9.15. Our Saviour said so in the time of his abasement, when he was a man of sorrows. And may it not be much more rather said now, (now that be is exalted fare above all principalities and powers, and where there is nothing but joy,) Can the spouse of the bridegroom mourn as long as the bridegroom is with her? For with us he is; and in a more comfortable manner, than he could be with those, to whom he spoke those former words. He is much more Immanuel now, than he was then. His coming the second time, must needs be much more joyful, than his first coming. Then he himself only was come. Now he is come, and the Spirit too (who is now come with greater grace 
a God did work by his Spirit before.  and manifestation, as Princes use where they come in person.) And now his coming is altogether to the heart, (by the Spirit: 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor 3.18. The Lord is that spirit, vers: 17. ) where he cannot come, but he must needs make the party to whose heart he comes exceeding joyful. The Comforter was not then come neither could he come till Christ was gone, Joh: 16.7. (For what need of comfort, for the absence of a friend till the friend be gone?) And our Saviour himself told his disciples; And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man takes from you, vers: 22. Christ's coming the second time is after he hath been with his father & our father. Joh: 10.17. And who is there, that loves his father, but will be exceeding joyful to receiv one that comes from him? His disciples that were with him before his death, might have joy while he was with them: but not without sorrow, & fear of sorrow and for his going away from them. But we have no cause of such fears. For with us he will be always to the end 
* Mat: 28.20. His presence we have; but indeed it is invisible. and therefore his last coming is usually called appearance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim: 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revelation, 1 Cor: 1.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifestation, Col: 3 4.  of the world. (not only to the end of the world, but till that time without intermission.) Well if thou sayest that Christ is absent,) as I confess he is in his body, for the heavens must receive him till the times of restitution of all things;) yet even so would he afford matter of joy in abundance, to him that considers what he is doing in his absence. We are never troubled at the absence of a friend, when he is about a business necessarily to be done, and to be done for us, and which none but he can do: especially, if we know the time of his absence will be very short. The business which I mean, is the business of an Advocate: and who will be sorry, (though his advocate be his brother) because his brother is absent, if he be absent about his business, and that business be a business of life and death. But as I said before, Jesus Christ is present by the Spirit. And by help of that Spirit to enjoy communion with the father and him, is matter of joy beyond expression. John had this opinion of it, and therefore as it were in a boasting manner of speech, ' tells those to whom he wrote his Epistle, after he had exhorted them to communion with himself, And truly our fellowship 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is with the father, and with his Son Jesus Christ. And these things writ 
* I see no reason for Beza's, sit (communio) let it be, because of these words.  I unto you that your joy may be full. 1 Joh: 1.3.4. Now the Spirit is a third person, whose company Christians enjoy, and upon the account whereof their condition affords them matter of rejoicing. For although they enjoy the Father and the Son by the Spirit, yet may I well put this for a third enjoyment, because they enjoy the two first but by hope, and desire, and by means of the Spirit, (which they shall not have such need to do when they come to Heaven;) but the Spirit they enjoy immediately, (and it works immediately upon them, and not by objects only: for that is rather the business of God's providence, than the Spirit.) Now can it be imagined that a man can live a sad life, that hath a comforter not only with him, but within him; as our Saviour told his disciples, He dwelleth with you and shall be in you, Joh: 14.17. Must it not needs be a great help to joy, to one that is travelling to Heaven, I say not to be led by the hand, but in a manner carried on towards his home? To have a word constantly behind him saying, This is the way, walk in it, whensoever he shall turn either to the right hand or to the left? Isa: 30.21. When there is so great danger of error, and the danger of error is so great, to have for his guide the Spirit of truth within him? Joh: 14.17. chap: 15.26. chap: 16.12. Is it nothing think you, for one that was once under the law of sin and death, now to live, and be led by a Spirit of life? Rom: 8 2. Is it so slight a cause of joy, think you, for one that was once a poor ignorant soul, and seethe millions round about him remaining in that condition, perhaps for ever; to have the Spirit of wisdom and revelation: to have the eyes of his understanding enlightened, so as to know what is the hope of God's calling, and what the glory of his inheritance in the Saints: and what is the exceeding greatness of his power towards believers, who believe according to the working of his mighty power, Eph: 1 17.18.19. Can there be a more joyful thing, to a man that was once only under the law, a mere servant, and continually in fear; 
* Heb: 2.15. Luk. 1.74.  not only to be adopted, and to have his condition changed; but to have a Spirit of Adoption within him, to give him an enjoyment and sense of his condition, and enabling him to look boldly upon God and call him Abba father? Rom: 8.15. Is it so small a matter of comfort, think you, for one that is in continual need, & hath occasion to pray to God, but knows not how to pray as he ought: to have such a one within him as the Spirit himself, to make intercession for him? Rom: 8.26. Is it not matter of joy, think you, for one that hath a great burden of sin lying upon him, and would feign be eased; while others by insensibility, and death in sins and trespasses, lie still, and stir not at all: to have the Spirit himself (who is set opposite of 
* Gal: 5.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  purpose to sin and the flesh to keep them in subjection) continually within him enabling him to mortify the deeds of the body; that he may live? Rom: 8.13. Hath not he by much the start of the men of the world, for mirth; who in times of persecution, and scandal, when fear, & love of the world carry others that are hypocrites clean away, hath continually within him a Spirit, not of fear, but of power, and love, and of a sound mind to hold him fast? 2 Tim: 1.7. Is this comfort of God small, for men not only to have eternal life given 
* Job, 15.11.  them in a free bargain, or covenant of grace; and not to have earnest only; but to have for earnest, the earnest of the 
* 2 Cor. 5.5. Perhaps best interpreted appositively, The Spirit for an earnest. As said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the seal of circumcision, Rom: 4.11. A manner of expression in most languages: as in Hebr. Gen: 15.18: Ezek: 3.13. &c:  Spirit? You may judge what sweet cheerful company the Spirit is, by his fruits, The fruits of the Spirit are love, joy, peace, long suffering, gentleness, goodness, faith, meeeknesse, temperance, Gal: 5.22.23. I know that carnal men, who are yet in the world, and not chosen out 
a Joh: 15.19.  of it, will be ready to laugh at you, if you tell them thus much, and will not by any means be brought to believe what I have said of the Spirit, (which is a thousand times too short, & I am too young a Christian to speak sufficiently of it) because they see him not, neither know him. Joh: 14.17. But the godly know him: and though they see him not, yet they do find continually by experience, that he dwelleth with them and is in them, (as it is in the same place.)  
4ly, Besides the company of God (lest he should complain of too great distance, betwixt him and his company.) A godly man hath the conpany of ANGELS; Creatures, as well as himself: and though in their nature his superiors, yet in their office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merely ministering spirits, sent forth to minister for them, who shall be heirs 
a Or, that shall inherit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are heirs already, Ro: 8.17.  of salvation, Heb: 1.14. For the number, how many every Christian 
b See more in the View of Threats in the ch: of Enemies of God's Church  hath; I dare not undervalue their condition, and respect with God, to say they have but one a piece: But rather think, they are so fare from having the number stinted so low, that it is not stinted at all, but they may have more and more, as their need increaseth, even to Mahanaim, enough to make a camp, if there be occasion; as well as Jacob 
* Gen: 32.2.  and 
a 2 Kin. 6.17.  Elisha. 'Tis true, we read of but one Angel for all the Israelites, Exod 23: But that Angel was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel of his presence 
b Perhaps, meant by, presence, Ex: 33.14. otherwise interpreted by Moses v. 15.  (or face) Isa: 63.9. his chief Servant (Zach: 3.8.) who was next to him, & continually saw 
* Esh, 1.14.  his face: nay he was the express Image of his person (and so the fit Angel of his face or presence.) and although he be called by occasion an Angel, for what he did; yet he had another name from what he was, by inheritance, the name of a Son, Heb: 1.4.5. If God sent his Son, it is likely he sent the more Angels to attend him. But David absolutely saith, that The Angel 
b For Angels An enallage of the singular number for the plural; usual in the Heb: as Exod: 33.38. Lev: 11.2. etc.  of the Lord encampeth round about them that fearchim, & delivereth them, Psal: 34.7. I will not rub the questions, whether these Angels can contract themselves, and whether they can subsist in a point, and so stand together the better in so great a number, neither: will I trouble myself to examine, whether they are in such or such a place in their substance, or only in their virtue and operation. But this the godly man may assure himself of: that whensoever he shall want their help; in spite of doors, and locks, and bars, he may have it in a moment's warning. For there is no impediment, either for want of power, because they are Spirits; or from want of good will, both because it is their duty, and because they bear an affection to him; not only rejoicing at his first conversion, Luk 15, 10; but (I dare confidently affirm) always disposed with abundance of cheerfulness, to do any thing for him. I cannot let pass some words I remember of Origen's 
* Hom: in Ezek: 1.  to this purpose, as I have them from his interpreter. He brings in the Angels speaking after this manner, Si ille descendet & descendet in corpus: Si mortali indutus est carne, & sustinuit carnem, & pro hominibus mortuus est; quid nos quiescimus? quid parcimus nobis? eia, omnes angeli descendamus è Coelo. If he (meaning the Son of God) went down, and went down into a body, & was clothed with flesh, and endured its infirmities, and died for men, what do we stand still for? Come let's all down from heaven together.  
Well, you see by this time, what good company a godly man always hath to converse with: even no worse than the eternal Trinity, and the immortal Angels; such company as he enjoys most, when the world thinks he is alone. I might have mentioned the company of Saints also, (exceeding comfortable company: especially at such time as they meet together, either for the worship of God; or for holy conference, and communicating to one another their experiences of the love of God.) But, because the greatest part of his life, he is without it; I had rather, he should make his boast of the other; which unless by his own default, he may always enjoy, and there is nothing that can deprive him of it. Now if a man have such company, and yet cannot be merry; I will impute it to the height of his folly, and negligence in improving his privileges; rather then to the depth of his melancholy, as if he had no remedy sufficient to remove it. For my part (and I wonder no more are of my mind.) I can at no time think of the godly man's condition upon this account, but presently, I admire his unspeakable happiness herein. If a 
* Psal: 4.4.  Heathen were able to say, 
Scipio.  he was never less alone, then when he was alone: how much more he? For, besides that he can commune with his own heart 
* 1 Joh: 3.20.  (that which a wicked man is as loath to do, as a malefactor can be to commune with the Judge: for his own heart judgeth, and condemneth him) he can commune with God also, through meditation, and by the exercise of his graces, love, and faith, and hope. When the night comes, and all other company leaves him; having made peace with God, and his conscience, he quietly betakes himself to his bed, troubling himself with nothing, & having nothing to trouble him. Whereas the wicked man, being forced thither by want of opportunity, or strength, or some other means of practising wickedness, seldom gets into it without either fretting and vexing himself, or being vexed with one thing or other. Either he is sick in his body with pain, having followed his pleasures too much: or he is sick in his mind with sorrow, for having had none, or not so much as he would. It is seldom that a wicked man goes to bed, without having done himself, or his neighbour some hurt, one way or other: either of which is enough to make him vex and be angry to the purpose, (so that he must needs be sad) though he have not the grace to repent. But of the wicked man's life I shall speak more hereafter, in the end of my discourse; and therefore to return to the godly man, of whose happiness I can never speak too much. With what confidence, and security of spirit upon the thought of his company, does he enter into his chamber? He hath no more to do, but to lay him down and let God alone to care for him. When others are rejoicing (after their manner) and making merry, because their corn and their wine is increased He, although he should have never so little, and although the persecution, and malice of his enemies, be never so hot; is able to make use of the words of the Prophet, I will both lay me down in peace, and sleep; for thou Lord only (if I had nothing else) makest me dwell in safety, (or in security. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Psal: 4 8. He hath no need to trouble himself to set sentinels, and bar doors, so long as God is his guard, whose charets are twenty thousand, even thousands of Angels, and he himself is among them. Psal: 68.17. If he sleep, he sleepeth safely; as in the everlasting arms of the watchman of Israel, who never sleepeth, nor so much as slumbreth, Psal: 121.4. When thou liest down thou shalt not be afraid, Prov: 3.24. Nay and sleepeth sweetly: for that is wisdom's promise in the chapter last cited,— Yea thou shalt lie down, and thy sleep shall be sweet. I say his sleep (or his rest: for such his sleep truly is; whereas many a sleeping is much more unquiet, then waking) is sweet. Even as sweet as the sleep of a labouring man: 
* Eccl. 6.7.  for such a one commonly he is; not only hating idleness as a sin itself, but fearing it is an occasion of other sins. Gluttony doth not make him draw his breath short, 
* A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ecclus 31.20.  having had too much of what he loves; neither doth Ambition make him draw it long into sighs for want of his desire. He hath none of the vapours of a stomach oppressed by gluttony, to distemper his head: nor any of the fumes of a conscience affrighted with sin, to distract his heart.  
Such is a godly man's sleep by reason of God's presence with him. And every man knows, that sleeping well is of great consequence to make a man lighter, and merrier all the day after; if there were nothing else. But then how is he, when he awakes? no doubt, well enough. For God hath not left him; When I awake, I am still with thee, Psal: 139.18. As soon as his eyes are open, he finds himself present with God, and God present with him; and they have presently communion one with the other. And this his first communion is not without abundance of joy, (as friends use to have, when they meet after some time of absence:) usually a great deal more than he had the last night: For God's mercies are new every morning; and new things do most take us. Besides this, for the most part, when a godly man awakes out of sleep, he is so much lighter with joy then a wicked man, as he is less heavy with sleep. The wicked man, either out of sluggishness, or by reason of cares, and fears, and distempers, always sleepeth too little, or too much: and is full of tumblings, and toss to and fro till the morning. 
* Job 4.7.4.  While he, having given nature her due and no more, receives of nature again as much as is fitting & no more: and so neither suffers. The godly man's joy, cometh in the 
* Psal: 30.8.  morning, when the wicked man's goeth: for to him the morning is as the shadow of death, Job, 24.17. He is not only afraid of reproof & punishment, but he grieves and suffers sufficiently, though no body should know of his actions, for the impair & loss & mispence of his strength, & his time & his money.  
If a godly man do not sleep; he need not fear the terrors of the night, for want of protection: For David saith, He shall not be afraid of the terror by night, nor of the arrow that flieth by day, Ps: 91.5. Neither need he fear the terrors of a melancholic fancy for want of company; having such company, as I told you of before: Upon the comfort whereof at such times, he is able to comfort himself at other times. My soul shall be satisfied as with marrow and fatness, and my mouth shall praise thee with joyful lips, When I remember thee upon my bed, and meditate on thee in the night-watches, Psal: 63.5.6. Besides the company of his law; which he loves 
* Psal: 119.27  above gold, and which is sweeter to him then the honey; of which he hath this promise, When thou goest it shall lead thee, when thou sleepest it shall keep thee, and when thou awakest it shall talk with thee, Prov: 6.22. Nay, he is so fare from being sad in the saddest nights; that he is able (as David 
* Psal. 149.5.  saith) to sing aloud upon his bed, and not care how long the night lasts. On the contrary, the wicked man, if he be not able to sleep, how do Terrors take hold of him as waters? 
* Job 27.20.  how fearfully, and sadly does he spend the night, tumbling and sighing and wishing for the day? 'Tis all one to a godly man, night or day. For what night can there be to him, who hath God always with him, who is a Sun (to comfort him, 
* The light is sweet & a pleasant thing it is for the eyes to behold the Sun.  as well as a shield to protect him, Eccl: 11.7.) and the light of whose countenance, if it be but very little, is more comfortable, than all things else whatsoever, that the day can bring with it. He can say, When I sit in darkness, the Lord shall be a light to me, Mic: 7.8. And The Lord my God will enlighten my darkness, Psal: 18.28. To tell you the truth, I think the night is the merriest time that the godly man hath: and the saddest for the wicked man: (who though he make use of darkness to hid his sin; yet is he afraid, because of that very thing in which his safety consists.) For if a man be merry in good company; he must needs be more merry, when he enjoys it better, and there is less to disturb his mirth. So as it is with a godly man in the night; when the greatest part of his hindrances are removed, and he can delight himself 
* Job 27.10.  in the Almighty without disturbance. David says, that the Lord would (indeed) command his loving kindness in the day time: but in the night (says he) his song shall be with me, Psal: 42.8. His song] (as I think) not of thanksgiving, but of joy, and exultation; such as God 
* Job 35.10.  uses to give at that time. In the daytime, the soul is so taken up with base employments, so distracted with variety of sensible objects, and so busied in work for the body; that either she hath no leisure at all to do her own work (such as this joy is, as much as any thing) or she cannot do it so well as she would: or so well as she could in the night, when she hath less to do. I doubt not but the worldly and carnal man, now that I am talking so much of night, and sleep, will be ready to say that I do but dream; and to answer me, as the fellow did the hunter, when he bade him hear, what heavenly music his dogs made. For I know, he counts the music, and songs that we speak of, nothing but a frenzy, or a fancy at the least, such as mad, & diseased people have indeed in their own brain, while they imagine it to be in the air. But, as Peter said of those upon whom the holy Ghost fell, These men are not drunk, as ye suppose: So may I reply to such men, no such matter. The godly are not mad, as ye suppose. For their songs are not works of their own fancy, nor made of their own head: but set for them by God himself, who giveth songs in the night, Job 35.10.  
2ly, 
Second ground Peace.  A second cause the godly have to be merry, upon the account of their Condition, is Peace. This in its best sense, is a blessing peculiar to the godly: for, No peace to the wicked, saith my God, Isa: 32.18. 
* c: 48.22. c: 57.21.  But indeed, they have it in all its senses; so that they can delight themselves in the abundance of peace, Ps: 37.11. For they have first, Peace 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with God. This peace (seeing there ●●othing better than friendship to make life comfortable; and there can not be better friendship than this) is the very fountain of comfort and there is none without it. How galliardly does the Prophet cry out, upon the thought of this! I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation. He hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with jewels, Isa: 61.10. Secondly, Peace with the Conscience. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  This peace will keep the heart and the mind safe from vexation, and doubts, against all the assaults of the Accuser. For being founded upon the former peace, as upon a rock, it cannot be shaken. Thus will the godly man receive his assaults, He is near that justifieth me, who will contend with me? let us stand together: who is mine adversary? let him come near to me. Behold, the Lord will help me: who is he that shall condemn me? My conscience is purged 
* Heb: 9.14.  quite from dead works: God himself giveth me quietness 
a Job 34.29. When he giveth quietness who can make trouble (or condemn Heb: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sept:)  by assurance of his love: who then shall cause me trouble by accusing or condemning me. 
a Job 34.29. When he giveth quietness who can make trouble (or condemn Heb: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sept:)  Thirdly, Peace with the creatures, which do not a jot more groan under their bondage, than the godly do under that thing which was the cause, Sin, abiding still in them, but reigning only in the hearts of the wicked, whom therefore they cannot be at peace with. Of this peace speaks Eliphaz in the book of Job, chap: 5.22.23. At destruction and famine thou shalt laugh: neither shalt thou be afraid of the beasts of the earth For thou shalt be at peace with the stones of the field: and the beasts of the field shall be at peace with thee. 'Tis no small small peace this, what ever you think of it: and 'tis of God's own making: a peculiar blessing of his, and out of a peculiar love to his peculiar people. And in that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword, and the battle out of the earth; and I will make them to lie down safely, Hos: 2.18. Our sins being the cause of that curse (one would imagine so, did they know so much as we do) had so enraged them, and put such an enmity in them towards us, that none but God himself that made us both, and made them for us, was able to make them friends with us again. Fourthly, Peace with men (with unreasonable men; 
* 2 Th: 3.2.  which is harder to be believed, then that they should have it with unreasonable creatures) by his peaceable and amiable carriage. Wicked men, many sorts of them, are odious to one another; & especially the proud man, who is an abomination to all men good and bad, Prov: 24.9. 
* The Scorner is an abomination unto men.  They are not beloved of one another: neither does any of them love another truly; and therefore they can have no peace. For where there is no love of another, there can be no peace in a man's self: and on the otherside, where there is such love goes out, though there be none come in in return, that party may have peace himself, and his peace will not be a jot the less, but very much the more enriched with comfort at home, to recompense the loss of success abroad. And therefore the godly man, who loves every body, can have peace with every body, even the wicked, that are enemies to peace, in spite of their teeth. Though they be not at peace with him, he is nevertheless in peace with them. He will be sure to keep his own peace, though he cannot keep the Kings, (as they use to call it.) He himself will follow peace with all men: 
* Heb: 12.14.  whether peace follow him or not; 'tis all one to him for that. Let men be, or do what they will. or can; he can be what he will, and will do what he ought; and all that while he is well enough. Suppose they take away his cloak: he can afford to give them his coat too if that will content them: or any thing for a quiet life. Let them smite him on the right cheek: he had rather sit still, and turn to them the left; then trouble himself much to save either. He had rather they should break his head in an hundred places, than he should break the peace, in the least manner. And therefore the the Psalmist, Psal: 119.165: after these words, Great peace have they that love thy law, presently adds, And nothing shall offend them. Nothing shall offend them,] Nothing that befalls a godly man in this world; and nothing that the men of the world can do to him, will offend him. Not false reports, not reproachful speeches, not injurious actions. For though they offend him never so much, yet will he never be offended, (so as to sin and offend again, and return evil for evil.) I may say of him, that which the Stoics say of a wise man, that another may wrong him, but he can never be wronged himself, i: e: be any way moved, or be the worse for the wrong. He makes no reckoning of the wrong, because he does not reckon it a wrong. And indeed (in some men's account of wrong) it is no wrong to him if he be willing 
* Volenti non fit injuria.  to take it; especially if he be so willing, as when the party hath done one injury, to give him leave to do another.  
But what do I go about to make it such a matter, that he is not offended with any thing; when as he is able to be glad at any thing, and even to triumph over his conquering enemy, and rejoye the more for suffering so much.  
Or (if you will) nothing shall offend them, i: e: they shall take no offence 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  at any thing, or nothing shall offend them so as to make them offend or miscarry. There shall be no scandal, or stumbling block great enough to make them fall, or fail, or turn out of the way which they walk in. Nor love, nor hatred; neither injuries nor courtesies; nor hopes, nor fears; neither mercies, nor judgements; neither adversity, nor prosperity, neither life nor death, is able to separate them from their love of God (as well as God's love of them: for there is a promise of both: and I think they are inseparable, as long as God can do what he will) or make them leave that course of life which they have taken, or disturb the peace which they enjoy thereby.  
He that hath this Abundance of peace, how sweetly does he go out when the oil of his life is spent! What fair weather of serenity of Spirit is there in himself! and so what a calm of quiet, in all the world without, for any thing that they had to say to him if he had lived, or for any hurt they have to say of him now he is dead. When his soul lancheth forth for another country, what volleys of blessings? (as there are of curses when the wicked man dies.) What gales of prayers and benedictions to blow him safe to the haven? what sweet smell from the ointment 
* Eccl: 7.1. Cant. 1.3.  poured forth (I mean the good name which he leavs behind him) is every where to be found? Surely, it is not for nothing, that the Psalmist was so earnest to have men take notice of the peaceable end of the godly man, Ps: 37.37. Mark the perfect man, and behold the upright: for the end of that man is peace. When a wicked man dies, besides the unspeakable horror, and disquiet of mind, wherewith he is possessed in his departure (or, if not, a comfortless, senseless, groundless presumption of mercy, without any discovery of God, and his love, any more than beasts have) either like a candle blown out with the wind, he leaves a filthy snuff of a foul life to stink behind him (having the love of no body:) or else, he passeth away like the wind, or a ship in the sea; and leaves no sign at all; his remembrance, & life being cut off together, Ps: 34.16.  
Now if a godly man have so much peace, who will offer to question it, whether he may have so much joy; yea and much more than I speak of. For if there be peace any where (spiritual peace, especially) it seems to me impossible, that joy should be long a coming after: and so, if joy be any where, you may assure yourself, peace hath been there before. See how joy, and peace go hand in hand, Rom: 14.17: chap: 15.13. Gal: 5.23.  
3ly, A third cause that godly men have to be merry, is, Redemption, & Liberty. Liberty obtained: for we are not as others have been before us (to use the words of the Prophet Zach: 9.12.) prisoners of hope. (we shall be so indeed when we are dead in regard of our bodies, 
a Why cannot the Papists in terpret the vers before this, of the resu rection as well as those words in Mal: c 4.2.  the redemption whereof we must wait for.) But our main captivity is turned already; and God hath brought us out of darkness, 
b Rom. 8.23.  & the shaddew of death; having broken our bands in sunder. And therefore well might Moses say to us the Gentiles, who partake of this mercy, that which the Apostle repeats, Rom: 15, 10. Rejoice ye gentiles with his people. Rejoice] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be merry. For can a man, if he be but as much as a beast, and have but the use of a sensitive soul, be insensible of so great a good as liberty, when he enjoys it: nay, refrain from skipping and leaping for it, when he thinks upon it? Unless he can enjoy it without enjoying it. God hath given thee rest from thy sorrow, 
c Luk 1.17.  and from thy fear, and from the hard bondage, wherein thou wast made to serve (as he promised to do the captive Jews, Isa: 14.3.) Wilt thou be so froward, as not to take it: or canst thou be so senseless, as not to be glad for it? That man that shall be any whit sad, when he tells me he is redeemed from a miserable slavery in Turkey; I shall hardly believe what he says. Certainly, one that is delivered, redeemed (oh the sweetness that is in the word!) & snatched as a firebrand out of the fire, he cannot be sad, if he would. Saith David, P: 53.6. When God bringeth back the captivity of his people, Jacob shall rejoice and Israel shall be glad. So Ps: 71.23. My lips shall greatly rejoice when I sing unto thee: and my soul which thou hast redeemed. As if there must needs be the voice of rejoicing presently, where there is the least sound of redeeming. Thus was it said of the redemption of the Jews, from their captivity. But our redemption is more worth than theirs: our liberty is greater: and better; and our bondage was worse: And shall our joy be less?  
Let us but consider? We are freed from the slavery of having many masters (for 'tis slavery enough to have them, let them use us never so well) & that servant who hath many masters, let him be merry if he can. I say many masters. For many they are, and many sorts, and many of a sort, and all that are of a sort such, as if we have but one of them, we shall find it hard service enough. That sort I mean, is our Lusts; which are so numerous, and various every way, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, serving DIVERS lusts, saith Paul, Tit: 3.3.) which I could easily make appear, were it not too much digression: and do purpose to speak somewhat of it in another place. But we are not freed from the slavery of these masters only. No, we are freed from the slavery, and delivered from the pow-of all the masters, who had formerly the command of us: whom it is not barely service, but misery, and slavery, to be subject to. I mean Sin, Death, The World, The Devil. I may add Ourselves, (for if God had not been a better friend to us, than we are to ourselves, I know what had become of us: I mean not of lusts only; for we hurt ourselves many other ways.) The fourth of these whom we most fear; as dreadful as he is thought, is but the Prince of this world: and therefore hath no power over the subjects and heirs of another Kingdom: such as Christians are, being translated 
* Col. 1.13.  from his. They are dead as to sin; and what then is there left for thee, O, thou destroyer of men, to carry away captive 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Tim. 2.26.  alive at (and for) thy pleasure? They are no longer captives, and galley-slaves, as once they were; to work for thee, and for nothing. Thou mightest have heard long ago of their releasement, and their joy thereupon, which thou shalt never be able to take from them, no more than thou canst make them slaves again, or make the prophecy false, or the promise of none effect. Hear but what the Prophet's words are, Isa 61.1.2.3. The Spirit of the Lord God is upon me, because the Lord hath anointed me, to preach good tidings unto the meek. He hath sent me no bind up the broken hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound. To proclaim the acceptable year of the Lord, and the day of vengeance of our God; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness, that they might be called trees righteousness, the planting of the Lord that he might be glorified. Behold now the time is come; I tell thee again the time is come, and those promises are fulfiled. For we who by that malice & our own, were worse than bound to be sinful, and miserable, even fast bound in misery an iron; are now out of out bands, & adopted for nothing into the glorious liberty of the Sons of God, Rom: 8.21. Presume no longer upon the strength of thy associates, Sin and the Lusts of our flesh. For they are deposed from their regal power: their dominion and strength is ended. 'Tis true their being is not ended: but that makes so much the more for a godly man's joy: as it doth for any other conqueror, to have his enemy led in triumph, alive, or to have him lie vanquished before him, more than to have him clean removed out of the way. Having sin thus laid at our feet, it may look fiercely up upon us, and threaten to by't, and turn its tail about our heels; but the danger is gone: we have broken its head, and struck out its teeth; and though we have not killed it, we have utterly disenabled it for killing us. 'Tis but kept in life, to keep us in work, and to exercise our graces: as the Canaanites were suffered to live in despair, that the Israelites might not live in presumption. We are freed from Sin, much after the manner as we are free from the Law: (that which I might very well have put in the number of those masters above mentioned being of itself (as I may say) uncorrected with grace, a kill letter.) Sin now does not so command, as that it cannot be obeyed: and the Law does not command so, as, if it be not obeyed, we must presently die for it. We are free, not as we use to take the word free, when we say free of such a thing, (for without it) When we are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom: 6.18: and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is meant only that we are free from, (not of) either Sin, or the law, that is, from the dominion of them. We are free from the law, as that boy is from his Master, who as oft as he comits a fault, and is sorry for it; hath a friend ready at hand to save him from whipping. A Christian's liberty does not make him free from, but free to obedience. Free from slavishness, both of condition, and disposition; and freely willing to be tied to obey it; as an ingenuous disposition uses to be, to be under government & discipline. For a man is nevertheless at liberty, for being (nay it is the way to be most at liberty, to be) most in God's service, which is perfect 
* Psal: 119.32  freedom. The bands of Religion are never so straight as to wring. I will say therefore, as St. Paul said comparing the ministry of the Gospel with the law (or if you will the ministry of the law in the time of the gospel, with the same in the time of the Law, 2 Co: 4.1.) Having received this ministry we faint not. I delight in nothing so much as to be under the law of God, so long as there is another ministry. I would not be without government, like a lamb in a large 
* Hos 4.16.  place for all the world.  
But what did I talk to you a while since of a godly man's liberty from, when I may boast of more 
* Rom: 8.37.  than a conquest over all his enemies. Satan his accuser, by the counter-pleading of the Prince 
* Isa: 9.6.  of his peace, will be shortly trod under his 
* Rom: 16.20.  feet. Christ hath already spoilt Principalities and powers, & made a show of them openly, triumphing over them, Colos: 2 15. The world (his enemy partly open, and secret) by Christ that overcame it first, he hath overcome also, Joh: 16.33. So that neither by enticing, nor mocking, nor oppressing, no nor killing, shall a Christian be quite overcome: rubbing out in life by strength of grace, and rising from death, by the power that raised Jesus Christ from the dead. The Flesh his familiar and friend-like and bosom enemy, he hath crucified with the lusts thereof, Gal: 5.24. The enemy that hath the longest time to live, is Death. Yet that is already disarmed, and made harmless: so that it is as good as killed, though it be not quite swallowed up into victory. Upon the account of these things, I may very well speak to the Church in the words of the Prophet. Sing o Daughter of Zion, shout o Israel, be glad and rejoice with all thy heart, o daughter of Jerusalem. The Lord hath taken away thy judgements, he hath cast out thine enemy. The King of Israel, even the Lord is in the midst of thee; thou shalt not see evil any more. In that day it shall be said to Jerusalem, fear thou not: and to Zion, Let not thine hands be slack. The Lord thy God in the midst of thee is mighty: he will save, he will rejoice over thee with joy: he will rest in his love, he will joy over thee with singing, Zeph: 3.14.15, 16, 17. Christian, I cannot but wonder exceedingly what the matter is with thee, if notwithstanding these things, thou art still sad. For to me it seems cause enough why a man should be merry, to have no enemies (either to trouble him; or with whom he may trouble himself. viz: with continual fears of provoking them, and thoughts and cares to have them reconciled, which is a worse trouble than the other.) But for one that hath many enemies, as many almost as there be creatures in the world, and hath them all under his feet; who can forbear to wonder, & laugh, and be enraged, to see such a one to stand drooping (as if he were beaten and overcome himself) with his Crest down flat upon his head, and his wings about his heels? Who would not wonder to see one that hath his yoke broken off his neck, to hang his head nevertheless as bad as the Roman Soldiers did, when they had been made to pass under the yoke, and to walk in and out, and go to his long home with less cheerfulness, than the Ox doth to his, when he hath done labouring; and rather look as if he were going to be yoked again, or indeed as if he were going to hanging? Certainly, such a one must needs be ignorant of what he is; or senseless of what he knows. For when enemies, and difficulties, and sorrows themselves are vanquished, it seems impossible, if he knew his own happiness (and can a man be happy and not know it?) that he should not lift up his head, and wash his beblubbered face, and anoint it with the oil of gladness. For shame, let him cease to shame his master whom he serves, to disgrace the profession which he hath undertaken, and to disparage his own judgement and choice when he undertook it, with sadness, and sighs and complaints, like an over laboured servant that is hardly used. Tell me, whosoever thou art, that art thus sad (for I know it must be for fear of some thing) what kind of enemy is it that thou fearest? Is it such as can hurt thy soul, sin, or satan, or lust? such thou needest not. Is it such as can hurt but thy body; men, or any of the creatures? such thou oughtest not to fear, Mat: 10.28. If thou art afraid then, thou art afraid both without cause, and so thou showest thyself foolish; & against command, & so thou showest thyself disobedient. Rather therefore resolve to be cheerful, & conclude with me that thou hast nothing to fear, but what thou hast cause to love, and rejoice in, thine own God.  
'Tis true, wicked men, like the drunken man who thinks every body else drunk, because he is drunk himself; being very slaves themselves, account the condition of the godly to be slavish too; and therefore though for a while they may seem to be willing to keep themselves within the pale of the Church of Christ, and to wear his yoke, yet they come quickly to cry out in the Psalmist; Psal: 2 3. Let us break their bonds asunder, and cast away their cords from us. But we fear not that you will take any hurt by this, for we trust we have compounded you a sufficient antidote against such poison, in what hath been already said: if not, we have choice of many ingredients more, which we doubt not will make the physic strong enough.  
4ly, 
Fourth ground Acception of actions  A fourth cause that a godly man hath to be merry, may be, The acceptation of his actions; whereof he hath good assurance by the testimony of God's Spirit. For we see amongst ourselves, 'tis a very great cheering to a man, both in, and for the doing of a thing, if the person for whom he does it, accepts of it: as the contrary must needs be a great discouragemet. Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God now accepteth thy work, Eccles: 9.7.  
I said, By the testimony of God's Spirit: for that must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Rom: 8.16.  witness together with his spirit; or else the witness of his own spirit, (or conscience) is nothing worth. And therefore Paul, when he had commended the truth of what he was to say to the Romans, by the testimony of his conscience; as if he had said nothing if he had said no more: presently added, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Holy Ghost: Rom: 9.1. I I say the truth in Christ, I lie not; my conscience also bearing me witness in the Holy Ghost. When I have spent hours in prayer, or hearing, or meditation or fasting: nay, when I have well spent my whole life; let me but have Enoch's testimony, 
* Heb: 11.5. Fift ground Experience of God's love.  that I have pleased God; how will my heart rejoice!  
5ly, A fift ground may be Experiences of God's love: which a good Christian hath a great many more than he takes notice of: and that, I must needs tell him, is his usual fault. Is it not of efficacy, think you, to make a man merry, to have in his mind, when he is alone; and to be able to talk of, when he is in company, such and such a mercy, received at such and such a time? How such a time God hedged up his way into sin: how at such a time he hedged up his way into misery. How signally and plainly God hath carried him along in all his ways by an overruling hand of providence; so that all things, even those which in his best advised judgement he thought the worst, were made to work for the best? How at such a time God opened his ear for instruction. 
* Job 36.10.  How at such a time he gave him a most gracious meeting with warming embrace of love; at such a time with strong sealings of the righteousness of faith: & at another time with most lively quickenings of hope. If these consolations be small, I know not what consolation is.  
6ly, 
The sixth ground, The Scriptures.  The sixth thing that will afford the godly man matter of joy, is (that wherein the wicked man can take no comfort, because it lays open his sin to him, together with the punishment of it; which he hath no assurance to avoid, for want of faith and repentance) The written word of God, which we call the Scriptures: even both the Testaments, left with us for this end, that we (as the Apostle 
* Rom: 15.4.  saith) through patience and comfort of the Scriptures might have hope. How many hundred most abundantly comfortable promises are there in those Scriptures, not only of things able to make the godly joyful, (for such might be, and they might be never the better; for they might take no joy in them.) but, some of them, even of joy itself! The Spirit of the Lord is upon me etc. To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the Spirit of heaviness, etc. Isa: 61.1.2, 3. See also Isa: 51.11. ch: 60.20. The whole Gospel, what is it else but joyful news? Not barely news, but joyful news, glad tidings of great joy (as saith the Angel, Luk. 2.10.) Now when godly men meet with such a treasure of rich treasures, as the Gospel is, which they never laboured nor paid for; and such a large crop of mercies and benefits, as are contained in the Gospel, which they never sowed nor ploughed for; which Christ alone hath purchased for them to their hands of his own free love: when instead of walking in darkness, as they have done all their life before: they shall see a great light: and though their lot was cast in the land of the shadow of death, that even then the light shall shine upon them: how can they choose but joy according to, (nay, beyond) the joy in harvest, and as men rejoice that divide the spoil, 
* In that verse whereas we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in creased the joy, it is read also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (they are w rds usually changed) and increased his joy, and so the Sept: read.  Isa: 9.3. He that keeps continual feasting upon such good cheer as the promises; unless he be very stupid, and absurd (as it is an absurd thing to be sad at a feast) his garments must needs be always white, & his head can never lack ointment. Now in the Gospel, God hath set before us (the table was spread at Jerusalem, Isa: 25.5: though to the Jews it became a snare, Psal: 69.22.) a feast of fat things, a feast of wines on the lees well refined, Isa: 25.6. Nay not only the promises & benefits to come when Christ shall come; nor the Gospel, or the news of their coming, either before, or after their coming; but even all the commandments and laws of God and Christ contained in the whole book of the Scriptures (as grievous as they are to a wicked man) are to a godly man matter of infinite pleasure and delight. God's laws are so just and righteous; that the virtuous heart of a just and righteour man, cannot but delight in them (as all other things do in that which is most suitable to them.) How many times does David tell you thus much? The statutes of the Lord are right, rejoicing the heart, Psal: 19.8. And Ps: 119.111. They are the rejoicing of my heart, see at your leisure the: 14.16, 20, 27, 50, 54, 70 92, 143 verses of the same psalm. Indeed, God's Laws are such proper and wholesome food for a man; that if the Stomach be clean, and the will be not disordered with lusts and ill humours, they cannot choose but relish them. The very nature and constitution of the soul, neither corrupted, nor distempered with sin, and lusts; will agree with it, and embrace it, with as much love and complacency, as a healthy stomach doth wholesome food. And indeed it is the main reason, why God's law is so pleasing and delightsome to a regenerated person, viz: Because it is most agreeable to his nature; pleasure, 
a Arist: Rhet: l. 1. c: 11. defines pleasure, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and pleasantness, consisting mainly in the sense and being of such agreableness. Both the statutes of God's law sprinkled here and there in his book, and the exhortations out of the same, dropping out of the mouth of his minister; are drunk in by the heart and ears of a godly man, with as much thirst and greediness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rain, comefrom the same radix.  as the rain is by the thirsty ground. He waits for instruction, as the ground does for the ᵇ rain; and as Job said the people did for him, Job 29.22.  
Christ's commands are not grievous nor heavy, but to him that is unwilling to bear the yoke, 1 Joh: 5.3. For to one that is unwilling, any thing is heavy, if it be never so light. Believe it, if Christ's burden seem heavy to any, 'tis not the heaviness or unwieldinesse of the burden, but of the bearer: not the hardness of the task, but the softness of the labourer, that is most in fault.  
Certainly, the reading of most part of the Scriptures must needs be a very comfortable thing; and I think a godly heart (disposed as it ought to be) can hardly tell how to be sad, while it 
* I do not rememb r that in all my melancholy, any thing whatsoever had power to call in my distracting fancy, as the Scriptures had; when I could be brought to read them.  does it. For what a comfort is it for a man to read an earthly father's letters sent to him, though they were written long ago? With what care do we keep such letters in our chests? with how much delight, do we ever and anon take them out, and look upon them? and with how much sorrow do we lose them? Is my love to my earthly father so great? and shall my love to my heavenly father (who is my father for heaven; to which he adopteth me in the Gospel: who being in heaven, that he will regard a worm on earth, is a sign of infinite love,) be less? Can my heart choose but rejoice, and my bones flourish like an herb, as oft as I look upon my Redeemers last will and testament, whereby I know that he gave me so much, and that he doth so much for me continually, and that it shall be for ever 
* Christ was the author of life and immortality (or immortal life) 2 Tim: 1.10. I do not say therefore called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I●: 9.6. but the vulgar there reneders it pater futuri seculi: and Grotius upon Act: 3.15. (whatever he had said before upon Isa:) will allow him such a name from raising the dead.  what I have of him.  
How is David (for I cannot choose but return to him again, having no example like him in this thing, neither, that I know, was there any before or since his time) ever and anon talking of his delight in the Laws of God, & in his Statutes and Testimonies. It was to him instead of all other delights; standing by him when all delights else left him, Unless thy law had been my delight (or, my very great delight 
* The Hebrew word not only is in the plural number, (like deliciae) but hath letters repeated (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which some observe to be for the increasing the signification So R. Kimchi Hos: 8.7. and Psal: 33. such a word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lam: 1.20. ) I should then have perished in mine affliction, Psal: 119.92. Let Princes sit and speak against him never so much; yet will he meditate in God's Statutes, vers: 23. Let him have never so many persecutors and enemies; yet will he not decline from God's Testimonies, vers: 157. Let him be in a strange place, there shall God's Statutes be his Song vers: 54. Let him be a Stranger in the earth all his life; so he may not be a Stranger to God's Commandments, he cares not, v: 19 Although he should have never so much Contempt cast upon him, yet will he not forget God's Precepts, vers: 143. Although his Soul should be Continually in his hand, yet that should not make him forget God's Law, vers: 10.12. Yea although he became like a bottle in the smoke, yet will he not forget God's Precepts, vers: 83. And therefore was it, that he rejoiced because he had been afflicted, upon this account, that it made him Learn God's Statutes. He cared for no other wealth. Thy Testimonies have I taken as an Heritage for ever: for they are the rejoicing of my heart, vers: 111. Neither cared he much for Life, but only to keep God's word, vers: 17. Deal bountifully with thy servant that I may live and keep thy word, as vers: 17. What ever he had said before, or meant to say next, he still cries, Teach me thy Statutes, and, I have longed for thy Precepts &c: or some such expression or other. He could not forbear to speak of them, for they were still before him, vers: 30. No wonder then, that he meditated upon them so often, as he saith he did, O how I love thy law! it is my meditation all the day, vers: 97. And, Thy testimonies are my meditation, vers: 99 God's commandments were to David sweeter in his mouth then honey, to talk and discourse of them, Psal: 119.103. And so it is possible they may seem to bet a hypocrite, for the time: but then they were not bitter in his belly, 
* It is sweet if thou keep them in thy belly (so Hebr:) Prov: 22.18.  when he came to meditate on them and digest them, (so as it hardly is with a hypocrite) for then he would not have spoken so gladly, that the Law was in the midst of his bowels* Psal: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  40.9. But on the contrary, rejoicing the heart to think on them, Psal: 19.8: and pleasant in the hand to do them, Psal: 40.8. 
* I the light to do thy will O God, yea thy law is within my heart.  The ways wherein they lead a man are so easy and pleasant (as I shall hereafter more fully show) that if once the heart be enlarged, and set at liberty from the chains of corruption, there will be no hindrance in the members of the body, but they may run in them with cheerfulness, Ps: 119.32. I will run the way of thy commandments, when thou shalt enlarge my heart. O for ever blessed be the name of God, that at length he was pleased to make known these his laws to the Gentiles also. Once indeed he did not deal so with any nation 
* Psal: 147, 18  but the Israelites; the Gentiles knew not the judgements of God, Ps: 147.20. But now all the world (every place in its time) is all alike in God's account. 
A sixth thing The Works of God   
6ly, A sixth thing of special use to delight and recreate the hearts of the godly, is The works of God, of all sorts: whereof both their duty and their practice is to be frequently meditating: especially his wonderful works to the children of men 
* Many O Lord are the wonderful works which thou hast done, & thy thought; to us-ward, Psal: 40.5.  (in their preservation and redemption) Ps: 107.21. David bids us declare his works with rejoicing, Psal: 107.22. And he speaks of it, as if it were a thing, for which especially he desired to live, and wherein he should take most comfort, I shall not die but live, and declare the works of the Lord, Ps: 118.17. How can Believers choose but rejoice, to think upon that wonderful work of the Redemption both of Jews and Gentiles by the Son of God, the Son of Man, Christ Jesus, blessed for ever! to think of Gods' wonderful Love in the purpose; 
a The eterrnal purpose, Eph: 3.4.  his wonderful freeness in the price; his wonderful wisdom 
b The manifold wisdom of God. Ep: 3 10.  in the contrivance, and his wonderful faithfulness, & truth in the performance after so long 
c Psal: 105.8. He hath remembered his covenant for ever, the word which he commanded to a thousand generations.  a time, and so much provocation by the sins of the world to desist from his purpose. Neither can a godly man's heart choose, but be exceedingly taken with the thoughts of God's power, and wisdom, in the first forming, and the continual governing of such a world of creatures. Especially in the making of himself For he is fearfully and 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal: 13.9.14.  wonderfully made. God hath given him an excellent Soul, and of a divine extract. He hath most curiously 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as with a needle Psal: 139. v: 15.  wrought him, and most excellently 
* Job 10.11.  clothed him with skin and flesh, and fenced him with bones and sinews: he hath endowed him with most excellent natural gifts, reason and judgement, which he hath not given to other creatures. But that which is the greatest of all, he hath bestowed on him most excellent spiritual gifts, faith, hope, and love, and many many graces which he hath denied to other men. The medication upon these last only, Basil the Great in his Sermon of  upon those words of the Apostle, Rejoice always &c: affirmed to be sufficient matter of rejoicing, in the midst of the furnace of the hottest afflictions. David, who in the day of his trouble, even when his soul refused comfort, had recourse for comfort to meditation upon the works of God, as if it could not choose but receive comfort from thence; hath abundantly testified, how useful the meditation is for the purpose we speak of, and what an excellent antidote it is against sorrow, See Ps: 77. In the second verse of that Psalm he says, My Soul refused to be comforted. But in the tenth and twelfth verses, And I said this is my infirmity etc. I will remember the works of the Lord. Surely, I will remember thy wonders of old. As if he had said thus, I am very much discomforted, insomuch that my soul refuseth to be comforted: but I know what to do to help it. I will remember the works of the Lord, surely I will remember his wonders of old: And a thousand to one, but that if any thing will cause me to rejoice, this will. To a wicked man the works of God, both of power and mercy, are but matter of bare speculation, after a Philosophical manner, wherein there is abundance of vexation. And many of the former sort (the creatures) are unto him but objects, and instruments, and incentives, of evil thoughts, and words, and actions, to his own hurt. Present any Creature to a wicked man, and it will presently stir up in him Covetousness, envy, lust, fear, or any thing, rather than joy. Whereas if you set all the Creatures in the world before a godly man, he is able to look upon them, and think upon them, without any perturbation at all: nay with comfort and delight.  
7ly, 
A seventh ground God's Ordinances  Another thing from whence a godly Christian may fetch abundance of joy, is God's Sacraments, and Ordinances. For, first, What Christian can choose but be ravished with joy and consolation, to think, how by the baptism of water, and the renewing of the holy Ghost, he is brought so near to the God of joy and consolation, as to be taken into a covenant of salt with him? An everlasting Covenant: such as he need not be sad to think it will end suddenly. A covenant not of hard servitude and bondage, (the very thought whereof would never suffer him to be merry) but of honourable service, and freedom: such as he need not be sad, to think he shall never be able to keep, because God will not regard 
a Hebr 8.9.  him; For it is a covenant better than many of his forefathers had, and established upon better promises, Heb: 8 6. What Christian can choose but be ravished with joy, to think that he is made a member of God's own 
b Eph: 2.19. c 1 Cor● 12.27.  City: of his own ● household: of his ● body? nay that he is by this means become even one with Christ (as much and more than a wife is with a 
* Being dead to the law by the body of Christ, Rom: 7.4.  husband) (as I may say) bone of his bone, and flesh of his flesh? 
* Eph: 5.30, 31.  I may add, spirit of his 
* Rom: 8.9. 1 Cor: 6. He that is joined to the Lord is one Spirit.  spirit; being baptised not only in, or to, but 
* Thus Beza interpret's it and the context requires it.  into Jesus Christ; (as the Apostle expresses it, or, as we render it, Rom: 6.3.) 2ly, What a glorious life hath he, and consequently what a merry life must he needs have, who is not only taken into the Lord's own house so soon, and so freely, and to be there for ever: but is also feasted so often at his own table! (I am sure I should be able to say so: for if it be seldom, it is the steward's fault, and not the master's, who allows freely enough,) I say, what joy is it, to be feasted so often at the table of the Lord, (in the Sacrament of Communion; where he can feed better on him then other where) upon the Lord's own flesh and blood; which is meat and drink indeed, and whose nourishment is to an everlasting life. 3ly, What a life for light and knowledge, and consolation, (in case of trouble of Conscience) and consequently what a merry life must he needs have, that hath a door of 
a Col: 4.3.  utterance for the preaching of the word, and a door of 
b Act: 14.27.2.  saith and 
c Pet: 1.11.  entrance (into the everlasting Kingdom) for the hearing of the word, continually open: banqueting houses continually open, Cant: 2.4. Feasts of fat things continually provided, Isa: 25.6. And all this without any labour or charge (for the 
d Ye shall be redeemed without money Isa: 52.3.  things,) Wine and milk without money, or price, Isa: 55.1. Breasts continually full of nothing but consolation, and sincere milk, of which he may suck when he will and be satisfied! Isa: 66.11. 1 Pet: 2.2. 4ly, Lastly, what a plentiful life hath he, and consequently what a merry life is he most likely to have; who hath the privilege of Prayer? (which he and none but he is able rightly to use.) Herein (I think) a godly man hath, or may have more joy, then in any thing else in the world; whether you respect successfulnesse, for the obtaining of other good things which he wants, by prayer; or the joys of the Spirit, & many other good things to be had in prayer; such as for the most part a good Christian meets with more or less, and none but he. In the first respect, If a godly man have a mind to any thing, and will pray for it; whether he shall have it or no, he is exceeding fair for it. For he hath the SPIRIT OF GOD, who is the Comforter, for his spokesman to speak for him within him, with groans that cannot be uttered; He hath the Son of God, who is his Redeemer, and his Mediator, 
Rom: 8.26.  for his Intercessor also, & his friend, to speak for him without him, with merits that cannot be slighted: & lastly, he hath God the father, (to whom he makes his request, and who is able to give him whatsoever he desires) his own father; whose bowels are so tender that he cannot deny him any thing: who will not turn him off with a stone, when he asks for bread: nor if he ask for a fish, will he give him a scorpion. It is not to be told what virtue there is in the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actually effecting, not only of power to effect: neither is the word so used any where in the Epistles: but instead thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though I know it to be usual for Participle to turn Adjectives, both active and passive.  effectual fervent prayer of one righteous man, Jam: 5.16. He hath no sooner looked up, but God looks down. He can no sooner bow the knee, but God is ready to bow his 
a Psa. 31.2.  ear, & the 
b Psal. 144 5.  heavens also. He can no sooner pour forth his prayer to ask, and spread abroad his hand to receive: but the Lord's hand is stretched out to give; & even to pour down blessings, I say not, more than his hands are able to hold, but very much more than he is able to 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ask, or think of, Eph: 3.20.  
Than they cried unto the Lord, and he delivered them out of their distress, saith, David Ps: 107.6: all in one breath, They cried unto the Lord and he delivered etc. What affliction so ever the people of God were in; it was no more than cry unto the Lord, and presently he delivered them out of their distress. You have the same words four times in that psalm. And indeed a very comfortable psalm it is. Methinks the Prophet brings in his running verse (speaking of God's deliverance, when he had spoken of the people's distress) with the like haste that God wrought his deliverance: as if his meaning were to show the speediness of God's deliverances when his people were distressed. He hath but three or four verses, & presently comes in, They cried unto the Lord in their trouble, and he delivered them out of their distress. They that truly seek God's face by praying, shall never have their own faces filled with shame by denying, neither in this world, nor in the world to come: for such fruit of the lips can never be fruitless.  
Let a faithful man pray when he will, so he pray for what is fitting, either to be given or erceived (& would he for shame be heard for other things?) he knocks at the door of heaven (as I may say) with the key in his hand; as one would do at his friend's house, where he durst be bold to enter without knocking, and when he finds the door open already; not so much because he doubts whether he may be admitted: as because it is his duty, and because it is the ordinary way and manner of entrance. What shall I say? Godly men have in a manner had the command 
* Prov: 15.29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is used elsewhere: though not for obeying: yet for, effectual hearing.  of Heaven. I can do nothing till thou be come thither, saith the Lord to Lot, Gen: 19.22. (when he prayed, that the Lord would hold his hand till he was escaped to Zoar.) I can do nothing] as if his hands were tied: or as if he must needs continue hearing, so long as a godly man continued praying. The godly by strength of faith, have the same power with God, as Jacob had Gen: 32.28. Hos: 12.3. And I believe, many times after long wrestling with him in prayer; after a manner they bring him to say, as he did the Angel, let me go. I say in prayer, as if that were Jocob's wrestling; and that it was with God; because the Prophet Hosea so interprets, chap: 12. vers: 45. He had power over the Angel and prevailed, he wept and made supplication unto him in Bethel and there he spoke with us, even the Lord God of hosts.  
How long wilt thou be angry with thy people that prayeth; saith David. As if it were such an impossibility, or such a disgrace for God's people to be denied; & such a grief, & so hard a thing to God, to deny his people any thing, when they set upon him by prayer. When God intended to inflict his judgements upon the Jews, lest he should be hindered in the execution of his purpose (so it sounds) he spoke to Jeremy aforehand, not to pray or intercede to him for them: as if he were afraid of the efficacy of that man's prayer, that he should not be able to withstand it, if once he heard it Jer: 7.16. In the like manner, in another place, when he would declare his resolution to execute hi● fierce anger against them, though they should use the most powerful means in the world to hinder him, he expresseth it thus, Though Moses and Samuel stood before me, yet my mind could not be toward this people; cast them out of my sight, and let them go forth, Jer: 15.1. As if the prayers of such godly men as they, were of greater power to prevail with him, than any thing else in the world whatsoever. Now, there is never a truly religious man that believes in God, though he be the least in the kingdom of Heaven, but is as great as Jeremy, Samuel, or Moses. Be it the poorest wretch, the lowest shrub: He will certainly regard his prayer, and no wise despise it, Psal: 102. 
* He will regard the prayer of the destitute, he will not despise their prayer. the word for destitute is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ashrub  17.  
God is never so busy, that he cannot: nor so angry, that he will not hear the cry of his children. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Peter 1 Epist: ch: 3.12. His ears are to, or for, their prayer: as if they were all together for hearing prayer, & for nothing else; or as if it were his part, or his work to hear and answer, and concede: as 'tis our part, and duty, and work, to call, and ask and entreat. Says the Prophet Esay, 58.9. Thou shalt call, and the Lord shall answer; as who should say, do thou do thy part, and the Lord shall do his. Nay such is the goodness of God, and the freeness of his goodness; that he delights in our ask (which one would think might be troublesome to him) as well as in his own granting: therein being fare more affable and kind, than the best and freest givers among men: who are many times willing enough to give, when they are loath to be asked; and like him best, and pity him most, that asks least. 'Tis not so with God. No, clean contrary. In the old testament, you shall find the complaint often, that the people did not call upon God. So our Saviour in the new Testament, Joh: 16.24. Hitherto have you asked nothing in my name. as if he took it unkindly, that they would not ask of him: or as if it argued, that they doubted of his love, or his power.  
There is no limited time in the court of heaven for hearing petitions. It is not like the court of earthly Princes. For there is a free access any day of the week, any hour of the day, or the night, any minute of the hour. As the Lawyer saith of the King, for having his due, Nullum tempus occurrit Regi: so may I say of the godly, for making his prayers and granting his requests, Nullum tempus occurrit fidelibus. No time unseasonable; so the heart be seasoned (with faith) No non term in God's court of Requests. He keeps continually open house for all comers and goers: and indeed more for comers, than goers. His eyes are always open, to behold our tears: his ears are always open to hear our groans; his heart also and his bowels 
* Where of he has infinite many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa: 63.15.  are always open: and never shut up so fast, but they will yearn, and turn within him, if our misery be never so little. For as we have not an high priest to pray by that cannot be touched with the feeling of our infirmities: (Heb: 4.15.) so neither have we a God to pray to, that shall see us in distress, and hear us call, and cry; and never be moved. And here I call to mind what Origen s Interpreter speaks of a Jewish interpretation upon those words of the King of Moab concerning the Israelites, Num: 22.4. (And Moab said unto the Elders of Midian, now shall this company lick up all that are round about us, as the Ox licketh up the grass of the field.) That as the Ox With his lips & his mouth maketh clear riddance of the grass as he goes: so that people fought most of all with their mouth, and their lips, and by the strength of their prayers carried all before them.  
Now what a comfort it is, to have God so ready to hear us, in our prayer, and give us an answer; we may guess a little by the pleasure we take pleasure in our talking with men. when they are attentive to what we say, & ready to answer our question For indeed prayer is as it were a talking with God. And if it be not such, it is but equivocally called prayer; as a dead man may be called a man. Because (that which is most commonly the reason why prayer is no communion) it wants that which is the heart & life of prayer; I mean the heart; which is the principle of life, both for natural and spiritual actions. Such prayer never hath an answer. Or, if you will, he that prays so, hath no answer: though the thing which he prayed for, be granted. And so there can be no discourse or communion with God in such a prayer. For the Spirit is God's only spokesman, or Interpreter; by whom he speaks. Now he does never speak to any one by his Spirit, whom he does not move by his Spirit to speak to him; which he does not to the wicked: but to every godly man he doth. And therefore the prayer of a godly man, is as much a discourse to him, and much more merry, than the best discourse in the world. It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 15.4: a communing with God. For therein they commune with God, and God with them. And they may do it as privately, as they may with their own heart (discourse with friends you know, the more private it is, the more comfortable; as bread eaten in secret is sweetest.) Thus God is said to have communed with Abraham, when he prayed for saving of Sodom, Gen: 18.33.  
Prayer, if it be true, is a discourse that is as pleasant and delightsome to the Godly man, as it is painful & irksome to the wicked: whether it be used by himself, or another. It is like vinegar to a wicked man's teeth, and as smoke to his eyes, to be in sight or hearing of those that pray: or to have the words of a prayer in his mouth (for that is the most that he hath.) He stands upon thorns as long as he is but in the company of such as are praying: and it is worse to him to be in the house of prayer then in the house of correction. And therefore on the other side (as those things are usually best which wicked men most hate) certainly a godly man cannot but be all as much delighted in prayer (or he may, if he be not less godly than he should be.)  
The joy and happiness to be had IN prayer, 'tis not to be told, how great it is, God being thus easy to be spoken to, and to give the soul a meeting. Judge you what joys are in his heart, whose discourse with God is such as this.  Believer. 
I am unworthy.  God 
But my Son is worthy: and I have accepted thee in that my beloved.  B. 
But I have committed many sins, since I have believed in that beloved: and how shall I do to make satisfaction for these sins?  G. 
I have made my Son a priest for ever, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb: 7: 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb 10.14.  and whom he saves, he saves (not for a certain time but) for ever.  B 
Lord I love thee: and I would enjoy thee. But it is impossible thou shouldst endure to be embraced by such an unclean wretch as I am.  G. 
But I will 
a Ezek: 36.28.  sprinkle clean water upon thee, and thou shalt be clean, and I will sanctify thee 
b 1 Thes: 5.23.  throughout.  B. 
My Lord, and my God. Now I embrace thee. And my joy is unspeakable. But this happiness will not last long: and me thinks I have not a full sight of thee.  G. 
Do but have a little patience for a few 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  days: and thou shalt see 
d 1 Cor 12.13. 1 Thes: 4.17.  me as I am face to face, and shalt be with me for * ever.  B. 
But, O Lord, I have a root of bitterness within me; and if I am suffered to live any longer here in the flesh, I am afraid, I shall sin against thee, and so lose thee.  G. 
But I that have called thee, am faithful; 
1 Cor: 1.9. 1 Thes: 5.24. 2 Thes: 3.3.  and I will not leave thee.  B. 
Lord, I know, That I know whom I have believed; that he is faithful enough, not to leave me; and I am persuaded that he is able to keep that which I have committed unto him against that 
* 2 Tim 1.12.  day. But I shall leave thee; that is my fear.  G. 
Fear not that. I have given thee one heart; a 
* a heart of flesh only, for a heart of flesh, and a heart of stone. Jer: 31.18.  heart only to love me, and none to leave me. I will make an everlasting Covenant with thee, that I will not turn away from thee to do thee good: and I will put my fear in thy heart, that thou shalt not departed from 
a Jer: 32.32.4.  me.  thou hast confirmed the testimony of my Son, my Son shall also 
b 1 cor: 16.18.  confirm thee unto the end.  
Let any one judge what there is in prayer to comfort a Believer. 1. There is no such way to remove his doubts. 2. There is no such way to confirm his hopes. 3. There is no such way to exercise and satisfy his graces. Among all the graces, that, whose satisfaction by the enjoyment of its object, makes most for joy, and content, is Love. Now a Christian's love, whose chief object is God, never enjoys its ob ect so intimatly and closely, as it doth in prayer; wherein the embraces are mutual; & more sensibly so, then at any other time, whatsoever. And that is the reason, that he that truly loves God, is so frequently at that work, because therein he can delight himself in God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in Isaih ● 58 God complains of some that took delight in approaching to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as Job's expression is, who after the expression presently speaks of praying often, Will he delight himself in the Almighty, will he always call upon God? Job 27.10. He does not only take * delight (or, is * Pleased) in approaching to God (which a Hypocrite, such a one as Job speaks of, may do upon formal principals) but, he delights himself or makes himself 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  merry in God, and feeds deliciously upon him; takes-pleasure in him, as the mouth doth in pleasant meat, and his Soul delighteth itself 
b Isa. 55.1.2. My soul shall be satified as with marrow and fatness, and my mouth shall praise thee with joyful lips when I remember thee upon my bed, Psal: 63.  in fatness.  
So you have seen in part, what mirth and joy godly men have in prayer. But especially in times of trouble and persecution you will find the necessary use of it: which made the Apostle, when he bade the Thessalonians, Rejoice evermore, immediately to add, Pray without ceasing, 1 Thes: 5.16.  
Hereunto add the speediness of God's answer to a godly man's prayer. At the beginning of thy supplications the commandment came forth; and I am come to show thee: for thou art 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  greatly beloved, Said the Angel to Daniel, praying for the redemption of the Jews out of captivity, Dan: 9.23. David says, he did but say, he would confess his transgression to the Lord, and yet he saith presently, God forgave him the iniquity of his sin, Psal: 32.5. In the Prophecy of Isaiah, you have a flat promise to this purpose, ch: 65.24. Before they call I will answer; while & they are yet speaking I will hear. Is there no comfort in this? I know that men cannot hear me till I have spoken. But God does not only hear me while I speak, but can answer before I ask. I have been the longer in my discourse of prayer, because I would have you oftener in the use of it. For to tell you truly (and I can say somewhat from my own experience) for a remedy & preservation against melancholy; exercise, and company, and physic is not worth any thing in comparison of it: and I know not any thing in the world, except the frequent reading of the Scriptures, that can come near it.  
8ly. 
The eighth ground Salvation and Safety.  Another cause or ground that a godly man hath for which he may be merry, is Salus, both Salvation and Safety; or, his being in a state of Salvation, and Safety. Of Salvation, because Salvation is already come * to him in this world: and he is sure to come to Salvation on in the world to come. 
Luk: 19.9. Rom: 11.11.  And of safety because every man that walketh uprightly, walketh surely, Prov: 3.23. 1. How can he be otherwise then safe, who lives in a city so strongly fortified, as the city whereof he is, is described to be, Rev: 22.11.12, 13. 2. How can he choose but be safe, who hath no worse guard for his person, than God himself hath? (who hath no need of any but for his use) I mean The Angels: who (as poor a lump of clay as he is) will not think it much to bear him up in their arms, rather than he shall dash his foot against a stone, Psal: 91.12. Nay, lastly, how can he choose but be safe, who hath no worse guard than God himself is, who is the God of Safety, and to whom peculiarly belong the issues from death, Psal: 68.20.  
But you will reply, you cannot believe that a godly man can be so safe, and out of harms way: not only because of necessity he is exposed, having nothing but naked innocency to carry about him: but that because of duty he must expose himself to danger and violence: giving away his cloak when his coat is gone already: giving the left cheek to him that hath struck him upon the right already: giving the way to every one: and giving all that he hath, rather than give the least offence.  
To answer you, what you say, is true in part. And I confess, a godly man would have but little safety, if he had no more than what is of his own procuring, and if God himself did not undertake his protection. But having the protection of God, who will say, he hath not sufficient provision for Safety? And then I must tell you also, that I do not allow him to presume so fare upon the help of God, as not to use any means at all of his own. Neither the name of help is proper; neither doth God use to give it, when men do nothing themselves. Christians are commanded to be doves (Mat: 10, 16:) as if they must not be quarrelsome: but they are withal allowed to be serpents; as if they might be cautelous and wise: not harmful, but when they cannot choose; as a snake, they say, is not unless you bar up his way to his hole. But you will say, In the Canticles they are compared to a dove only, (as if either they would not fight: or could not well, if they would.) But what then? must they needs be so much in harms way? what if they be hid in the clefts of the rock? Cant: 2.14. What if God hid them in the secret of his presence from the pride of man? and keep them secret in a pavilion from the strife of tongues? Psal: 31.20. If God himself hid a man, I'll warrant you, he knows how to hid him where he shall be safe. And that was it, that David in his trouble chose to fly unto him, rather than any one else, to hid him. Psal: 143.9. (For I fly unto thee to hid me.) As our Saviour said, If the Son of God make you free, you shall be free indeed: So may I say to all those that are truly godly, If God hid you, or if God make you safe, (as indeed he does) then are you safe indeed; so safe, that not a hair of your head shall fall to the ground; and so safe that you may be secure. Not secure without care of diligence, to look to yourselves; but only secure without care of diffidence (and distrust) not to look unto God. Christians may not be settled upon their lees; but they may and must be settled upon their faith. Secure they may be, not because they presume of not leaving God, but because they are confident, God will never leave them. So secure, as you may imagine the Israelites were, when they were in the sea. Ps: 78.5. And he led them on safely, so that they feared not. So as Zophar allows in the book of Job, If iniquity be in thy hand, put it fare away; and let not Wickedness dwell in thy tabernacles. For than thou shalt lift up thy face without spot; yea thou shalt be steadfast and shalt not fear: because thou shalt forget thy misery, and remember it as waters that pass away. And thine age shall be clearer than the moon: thou shalt shine forth, and thou shalt be as the morning. And thou shalt be secure, because there is hope; yea thou shalt dig about thee, and thou shalt take thy rest in safety. Also thou shalt lie down & none shall make thee afraid, Job. 11.14. Upon condition they set the Lord always before them, as David did they may say as David did, Ps: 16.8.9. I have set the Lord always before me; because he is at my right hand, I shall not be moved. Therefore my heart is glad, and my glory rejoiceth, my flesh also shall rest in hope.  
But to tell you a little more particularly, what Believers have to show for their security. 1. They have promises, which are sure mercies. For they were made by one that cannot lie, and strongly tied himself with an oath to perform what he promised. So that they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong consolation, Heb: 6.18.20. They have the Spirit (which is Truth itself 1 Joh: 5.6.) for the past, witnessing with their spirits, that they are the Sons of God, Rom: 8.16: And for the future, an earnest of their inheritance, Eph: 1.14; and a seal of God's own putting, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor: 1.21.22.  which he will never * deny nor resume, 2 Cor: 1.22. 3. They have our Saviour's word, Joh: 10.28.29. And I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of my and. 4. They have our Saviour's prayer to the father, Father I Will also that, Whom thou hast given me, be with me Where I am, that they may behold my glory, which thou hast given me, Joh: 17.24. And we doubt not that he was heard: nay we know it, Joh: 11.42. 5. Whereas the Arminian objects, that he denies not, but God will stick to them; but the fear is that they shall not stick to him: this objection is answered by what God promised long ago to his people, viz: not only not to departed from them; but put his fear into their hearts, so that they should never departed from him, Jer: 32.40. He that called us will ceratainly recall us; seeing he cannot repent of his calling; as he is too good to repent of any other 
a Grotius and such as he would have all Gospel gifts to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  gift, Rom: 
b Bowm perseverant●ae daturum Deum vecatis suis ista vocatione de qua dictum est, sine paenitentia sunt dona dei & vocatio, omni Christiano consitendum est, August. De dono perseverantiae c. 14.  11.29. 6. The very nature and work of faith is to give Christ to them. Now he that hath Christ (or the Son) hath life, Joh: 5, 12. And this life is eternal, viz: because it is in that Son (ibid.) and the same life that he hath: only as yet hid with him in God, Col: 3.3.  
Having therefore their salvation thus assured to them upon good grounds, & being assured of their salvation because they build upon those grounds: and having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that accompany salvation, Heb: 6, 9: they can use the words of Paul: 2. Cor: 5, 1. (Not, we think, but) we know, that if our earthly house of this tabernacle be dissolved, We have a building of God, a house not made with hands, eternal in the heavens. They are as good as in Heaven already, being in Christ, who is there. As Paul saith, And hath raised us up together; and hath made us to sit together in heavenly places in Christ Jesus, Eph: 2.6. It was John's ordinary language. WE KNOW. Hereby KNOW we that we are in him, 1 Epist: 2.3. We KNOW that when he shall appear we shall be like him, ch: 3, 2. We KNOW we have passed from death to life, v: 14. We KNOW that we are of God, ch: 5, 19: and vers: 13: that we may KNOW that we have eternal life See also ch: 3.19.24. ch: 4.13. ch: 5.15. Those that would hinder Christians from this comfort usually object that place, Phil: 2.12. Work out your salvation with fear and trembling. To whom I answer, 'tis true indeed, though God have hedged us in on every side, and supported us with props of everlasting love, which are so fastened that they cannot slide, and so strong that they cannot be broken: yet, like the man that stands upon a tower environed with battlements, so that he cannot fall over, our legs shake, and our joints tremble, and our hearts quake for fear, when we look down upon the ground from whence we came, and out of which we were made, and consider our own frailty; and look not up to God that upholds us, and his grace and loving kindness, with which we are compassed about, as with walls and battlements. A man in such a place, though he be not afraid of failing, yet he will not, nor may not walk so carelessly there, as he would in another place. He may not run and play so in security there, as if he were below upon the ground: neither may he lean too much upon the battlements, and presume upon the strength of the work. And such presumption Paul in that place meant to exhort the Philippians against, I mean presumption upon God's love. Methinks a godly man, betwixt his fears, because God withdraws the light of his countenance: and his confidence, because he is faithful, and will not suffer him to be tempted above his 
* 1 Cor. 10.13.  power (whereof the former is always swallowed up by the latter) is like a child shaken to and fro in the arms of a loving father, and threatened to be thrown off. For though he only offer and but in jest; to do it, the child being unable to help itself, cannot choose but cry, and tremble for fear. But yet all this while, he is fast, and sure enough. And whereas when his father lifts him out, he doubts whether he will hold him fast, or let him go; when he takes him in again into his bosom, he is confident he will hold him fast. Even so a godly man, when he is in the worst of his fears, does but doubt whether God will leave him or not: but when he is in the best of his hopes, he is confident that God will never leave him, nor forsake him.  
The same men that urge that place in the Philippians against the certainty of Salvation, urge the same place for the merit of works. And indeed, if I were of their mind in that, I should quickly be of their mind in the other too. For well may we work in fear & trembling, in the worst sense that can be, if we are to far as we work ourselves: & not as he that showeth mercy, worketh in us and for us. But, the best of it is, by faith we are saved and not by works; and we expect to be saved so, and no otherwise: and we doubt not of our expectation, because the promise was of faith and not of works, to this end, that the promise might be sure, Rom: 4.16. We fear our own weakness as much as they, and more too: and that is it which drives us to prayer to God himself, oftener than it doth them to the Saints: which is a fruit of our not doubting of the strength of God, who is able to keep us from falling 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Judas 24: and of the truth of God who cannot 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  lie, & hath promised us eternal life before the world 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  began, Tit: 1.2. And were we not so assured, we had little hopes to be the better for praying: in which we are certain not to be heard, if we doubt whether we shall or no. I said, the truth of God, because having bound himself by promise, his faithfulness and truth are engaged for him, to see it performed: and therefore the Apostle saith, 2 Thes: 3.3, The Lord is faithful, who shall establish you and keep you from evil. Though believers may be weak in faith to believe his truth, yet their weak faith, (like the unbelief of the Jews) 
* Rom: 3.3.  shall not make the faith of God of none effect. And here I cannot but make a stop and cry out, O the unspeakable comfort, that doth hence arise, viz: From the faith (or faithfulness) of God; whose mercy and truth go so hand in hand. In the Psalms they are often mentioned together. Take what the Psalmist in the 89 Psalm speaks of them, viz: I will sing of the mercies of the Lord for ever, with my mouth will I make known thy faithfulness to all generations. For I have said, mercy shall be built for ever; thy faithfulness thou shalt establish in the very heavens. I have made a Covenant with my chosen, I have sworn unto David my servant: Thy seed will I establish for ever, and build up thy throne to all generations, Selah. And the Heavens shall praise thy wonders, O Lord, thy faithfulness also in the congregation of the Saints. For who in the heaven can be compared unto the Lord, who among the sons of the mighty can be likened unto the Lord? God is greatly to be feared in the Assembly of the Saints, and to be had in reverence of all them that are about him. O Lord God of hosts, who is a strong Lord like unto thee, or thy faithfulness round about thee? Let any one judge, whether a godly man be to blame to be confident upon his safety, having such security. What is there that can get thorough to hurt him, who hath the faithfulness of God for his shield to cover him? Ps: 91.4. He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler.  
Well then, having for a sure 
* 2 Tim 2.19.  foundation, the love of God in his election; (which as it never had any cause to move it, so it will never have any to remove it) upon this they build their hope, & the gates of hell shall never prevail against it, It is a fare better hope, than the chastest matron, that ever was, can have of the continuance of her chastity; (that because she hath been chaste hitherto, (that I may take notice of the expression used by the 
b Grotius in 4 Art: consult: Cas: sand:  freest man of his tongue, that ever I knew in matters of Religion.) Even in those very words which they urge against us (work out your salvation) by your salvation is meant, that which is your Salready, not that which shall be. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Salvation must be attained here, or it cannot be enjoyed hereafter) only we are to work it out as a servant is, that hath his wages aforehand. Or God is to take it out in work more or less, as he thinks good. Working is a condition required by God, to receive it, wherewith he is contented: and not a sufficient price to buy it, wherewith he can be satisfied. Our working is not so much to obtain it and get it; as to attain to it, or get to it. As if God should say thus, You shall do me so much work and I am contented. 'Tis not sufficient; but it shall be enough. I will make over to you an inheritance of my kingdom: and since you cannot reach to a price great enough to purchase it; you shall even do thus: you shall depend upon me, and but only do a little work in consideration, (so the Lawyers say when a farthing is given for that which is worth a 1000 pounds to make a lawful bargain.) Thus will Christians comfort themselves, let their discomforrers say what they will. 1. We have for our Counsellor, 
* Isa. 9.6.  our Saviour, who is instead of many; & in the multitude of Counselors there is safety, saith Solomon, Prov: 11.14. 2ly, We will never believe, that our Saviour will be less careful of a member of his body, than we are of one of ours; which most certainly we will never suffer to perish, if we are able to help it: and who can deny that our help is laid upon on that is 
a Is: 89.19.  mighty to save? 3ly, God keepeth all our bones, Psal: 34.20. (And, the hairs of our head are 
b Mat 10.13.  numbered) and will he not care what becomes of our souls? Shall we that are lying 
c Isa: 30.9.  Children, be faithful to put our trust in him; and will not he that is truth itself be faithful to answer our confidence?  
If a Believer cannot stand of himself, he shall be held up: which is all as good security from falling: nay it is the best, and it is the only security he pretendeth to. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Paul, Rom: 14.4. Yea he shall be holden up, for God is able to make him stand. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's establishing the Saints, it is very often mentioned in the Epistles, as Rom: 16.25. 1 Thess: 3.13. 2 Epist: 3.3. 1 Pet: 5.10.  
I will add one thing more of great consequence to comfort a godly man upon the thought of safety. And that is, that he is preserved safe not in a way of common providence, as wicked men are (for I should take little or no comfort in that, because it may be for my hurt.) but out of special affection, out of loving kindness and truth, Psal. 40.11, and because he hath a favour unto them, Psal: 44.3. Now than you that truly fear God, I will say to you, in the words of Moses to the children of Israel, Deut: 1.31. You have seen what the Lord your God doth for you: how he doth bear you about as a man would bear his Son in his arms etc. And therefore do not provoke the Lord in this thing, to be afraid, and to doubt whether the Lord will bring you into the land which he hath promised you. Let not your brethren 
* Deut: 1.28.  discourage your heart. Rejoice in the Lord: and again I say (not any way rejoice, but) rejoice in the Lord, viz: that he (and not one that is unable to save; or one that will easily change his mind) is your Saviour and preserver. Rejoice no more, as the wicked sensually do, because thou hast milk in thy breasts & marrow in thy bones; or, because thou hast honour in abundance. Talk no more of trusting to thy legs, or the strength of a horse, or such like things. A horse is counted but a vain thing for safety, Psal: 33.17: and so may any thing besides God. For shame, you that have the Lord for your God, speak no more of such poor businesses. Behold a safeguard for you worth all, as the Psalmist adds vers: the 18. Behold the eye of the Lord is upon them that fear him, upon them that hope in his mercy.  
9 Another cause or ground of a godly man's mirth, may be his having Plenty, 
Ninth ground Plenty.  and all things to his mind; or, prosperity and good success: And he that is in such a condition you will easily grant may be merry and wise. For success: 'tis not to be told of what use the bare pretext (and bore it may well be, for I know not any cloak so much worn) I say the bare pretext of Religion and godliness is for the compassing of temporal ends: even as much almost as the truth of either useth to be for spiritual. Now if Godliness beget such warmth when it is worn outmost, like a cloak: why should it beget less, when it is worn inmost next to the skin? Or how is it that a man must needs go the colder, if he wear it so? (I speak of having truth in the inward parts.) As if nothing might be worn upon godliness, but godliness might be worn upon any thing. Believe it, the godly man is not so many miles behind the wicked, even in the way of temporal happiness, as the world thinks he is. There is no impossibility, that he who is rich 
* Luk 12.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  towards God, should be rich towards men too. No, the godly man is rich enough commonly in possession, as well as in expectation. He is comprehensor here also (in many things,) as well as Viator. Godliness Is, (not WILL be) great gain, and quick trading enough; however the merchandise 
* Prov: 3.14.  of it be undervalved, and its trade commonly counted dead, and tedious, and fare about. Godliness is profitable to all 
* 1 Tim. 1.8.  things. It hath promises of this life (i. e. of things belonging to this life) and not only promises IN this life, viz: of things belonging to another. Mention of such kind of promises, you shall meet with often in the Scriptures. As first, in the Law and the Prophets. In Deut: ch: 29.9, you find Moses, when he exhorted the people to obedience, speaking thus, Keep therefore the words of this Covenant, and do them, that ye may prosper in all that ye do. David spoke after the same manner, when he gave the same charge to his Son, 1 Kings 2.3. And keep the charge of the Lord thy God, to walk in his ways, to keep his statutes, and his commandments, and his judgements, and his testimonies, as it is written in the law of Moses, that thou mayest prosper in all that thou dost, whithersoever thou turnest thyself. And you shall find his Son Solomon after him, speaking in the same manner to his Son, Prov: 3.21. ch: 3.16, 17. ch: 8.19.21. A great many of the Psalms have some: and some have a great many: and there is one that hath nothing else but such promises. viz: Psal: 1 28. Out of the Prophets I could promise hundreds. But because I fear you will say to all that I shall bring thence, This is nothing to us, these promises were made under the law, to men under the law, and to be fulfilled under the law, and what have we to do with the Law and the Prophets? I have looked into the Gospel, to see if there be any such thing there: and behold in two of the Evangelists these promises, Blessed are the meek for they shall inherit the earth, Mat: 5.5. And he said unto them verily I say unto you, there is no man that hath left house or parents, or brethren, or wife or children for the Kingdom of God's sake, who shall not receive manifold more in this present time, & in the world to come life everlasting, Luk. 18.29, 30.  
Whether godly men are more rich, & whether more godly men are rich, then there are of the wicked, I know not. This I am sure, godly men have 
* Both spiritual and temporal  more and better ways for getting riches: I will add, and more ready ways (though not seeming so) than the wicked have: unless they make haste to be rich by robbery and covetousness and oppression, as they usually do: and then such haste will breed waist, or blind whelps, or nothing at all. Usually in these things, the furthest way about is the nearest way home. Besides worse getting, the wicked man is usually worse at keeping, (which is of as great consequencew, hither in wealth or any other thing) The wicked man's wealth is as soon lost as got: melting away like snow (as they say) against the sun. Their good things quickly come, and quickly go: coming too soon like the untimely birth of a woman, and going too soon like the morning dew. Eeither the vengeance of God, or the justice of men, or their own vices make them suddenly poor. You may wonder if you see them without one wasting vice or other, intemperance or litigiousness, or prodigality, or gaming: any one of which, is able to set going more in one hour than he hath gotten or can get in an year. And if his vice be covetousness; a hundred to one, but he hath a son that is a prodigal, which comes all to one: or else for his unlawful getting, or uncharitable keeping, he hath some calamity or other to deprive him of it. Without question, the godly man, in regard he hath none of those consuming vices; can keep and increase riches, better than they can, if he have them. And if he cannot get them himself, why he may not have them by descent (as if his father hath been wicked, as they are, and so might get wealth by their own confession) I see no impossibility at all.  
But though I grant their wealth to be less in quantity and bulk, or less to look to, than the wicked man's: yet we know very well, that many times a little Living in quantity; by the goodness of the soil, or the tenure, or by freedom from ill services, or inconveniences in situation, or the like; is of greater value, than one that is fare greater. Even so is a godly man's estate, Psal: 37.16. A little that a righteous man hath, is better than the riches of many wicked. Be it more, be it less, he hath it every way good. He hath a good title; no way litigious, from heaven or earth. And he hath a good possession; fast, and sure: he shall be 
* Hebr: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It might seem to signify, feed upon truth, (i.e. the truth and faithfulness of God.) in opposition to feeding upon the wind Hos: 12.1. And upon ashes, Isa: 44.20. But perhaps the substantive is used adverbially, (which is usual in Hebrew) not for truly, but in the sense that the word is used 2 Chron: 31.12, 15.18. for liberal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  verily fed, Psal: 37.3. He is pestered with no inconveniences of trouble, or sorrow, either in getting, or keeping, or using; The blessing of the Lord maketh rich, and he addeth no sorrow with it, Prov: 10.22. or, the blessing of the Lord, 
† So the Hebrew.  THAT makes rich, as if that were the only thing that could make riches be without sorrow. If his estate were never so little; and had no other commendation, but this; yet it were enough to make it more worth (which is all one, as if I said it will make it more) then the wicked man's, if it were never so much. For what is it, to have both hands full of wealth (or, indeed how can I have both hands full of wealth, that is enjoy it?) when I have my hands full (as we say) of troublesome employment: my head full of troublesome thoughts, and projects: my heart full of troublesome hopes sears and sorrows; and every night my 
a Eccles 12. The abundance of the wicked will not suffer him to sleep.  whole body full of troublesome tumblings and toss to and fro till the morning. Better is an handful with quietness, then both the hands full with travel and vexation of Spirit, Eccles: 4.6.  
Again how hath he but a little, any more than another, that hath much more than he; who hath as much as enough. For either the other hath too much: and then, I hope, you will not commend his condition, because he hath too much; nor will you discommend the condition of the godly man, because he hath not too much. Or else he hath but enough; and then the godly man having but enough too, hath as much as he, let him have never so much. Indeed, no man either can have, or be said to have enough, better than the godly man. For the first, he hath the Lord for his God, who is 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom: 10.12. like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa: 32.5: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used like it.  rich and bountiful to all that call upon him especially such as call upon him to his mind, as he doth. He alone is able (as Paul said to the Corinthians, 2 Epist: ch: 9.8.) To make all grace abound towards them, that they always having all 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor: 9.8.  sufficiency in all things, may abound to every good work. For the second, he hath so many good qualities, that no quantity shall alter the case with him. Whatsoever the godly man hath, it is much to and for, and compared with himself, though it be not so when it is compared with that which the other hath: which abateth nothing of the value, or the quantity of it, as to him: and therefore it ought not to be counted the less for it. A godly man hath as much as another hath; although that which he hath, be not so much as the other hath. 'Tis the having (which is in the person:) and not the thing, (which is indifferent) that makes the odds. The person qualifies the 
* Mihi res non me rebussubmittere conor.  estate; and not the estate the person; unless it be occasionally; no more than combustible matter makes fire to burn. A thing which is otherwise much and good; yet I may not have it so: or it may not be so to me: or while I have the ordering of it. Things are not said to be much or good, so much from their own quantity or quality: as from the quantity or quality of other things, with which they suit or disagree. The same quantity of food is too much for the little child (such a one as every Christian is) which is too little for an old man (such as all unregenerat men are, who have not crucified the old Adam.) Every one who is said with food convenient 
* Prov: 30.8.  for him, hath much enough. God gives to one man as mun as he knows to be fitting for him: and to another man as much as he knows to be fitting for him. I hope, either of these is as good a man as the other: although one should have never so much less than the other. I think if any were worse, it should rather be he that hath most given him, because he needeth most, and was not able to live with less. He that hath a little meat, if he have but a little stomach: and he that hath a little cloth, if he have but a little body; doubtless, are as well provided for, as he that hath much meat, and a great stomach to fill, and he that hath much cloth, and a great body to . If a godly man's estate should be counted little, because another hath more, or because it is so in comparison of a greater: then I know not who hath much. For there is none that hath so much; but either he himself may have more than he hath, or another have more than he.  
Again, a man is not to be counted rich, for abundance of that which is hurtful to him; but only of that which is profitable. Now the blessings of God (such as all God's gifts are, if they are not abused) are blessings indeed, only to the Godly; to whom curses themselves are blessings. But, the wicked, as their curses are curses indeed: so their very blessings prove curses, and so many coals of fire upon their heads. Punishments (which are made profitable to the godly:) and outward blessings, (which are made harmless to him) come both to the wicked man with a curse in their mouths (so that they have no cause to rejoice) and a sting in their tails (so that they are never the better.) There is a sore evil which I have seen under the Sun, namely riches kept for the owners thereof to their hurt, Eccl: 5.13. It goes with men in regard of temporal enjoyments, altogether as God goes with them. If a man have not God for his portion: he had as good have no portion at all. For he will have his portion, or something else for his God; and then his condition is bad, be it never so good. But if God be given into the bargain: be it little, be it much; it will far with us, as it did with the Israelites, when they gathered Manna; He that gathered much had nothing over, & he that gathered little had no lack.  
Again, he that hath a little estate, and is not in debt; or hath his debts paid; will live merrier every day of the week; and we usual count him more rich, than another that is richer than he. Daily experience shows, in how deep melancholy men usually are, that are deep in debt. How do they wish above any thing in the world that they themselves were out! & how do they bless above any condition in the world, the condition of others that are not in their condition! So many sins committed, so many debts. And as the godly man is merry, because his creditor is satisfied: and is so fare from being sad for having been in debt; that he rejoiceth so much the more, that he was indeed the servant of sin: so the wicked man being still dead in trespasses and sins; as long as sin and the law lies at his door; and his debts are laid to his charge; is as fare from joy, as he is from a truly quiet conscience, and can never be truly merry. A godly man will owe nothing to any man, but what debet debere he ought to owe, what he ought to be still paying and never have paid all, to love him. I here is none in earth therefore that can justly molest him. Neither hath heaven any thing at all against him. For he that paid his ransom for him, to redeem him from hell; hath also paid his debts for him to free him from heaven: having blotted out all his sins against God, and blotted out all God's hand-writings and bills against him. The thought hereof must needs make him exceeding merry, in regard that his condition before was so exceeding sad: it being as great a cause of joy to have been miserable, as it is of sorrow to have been happy.  
Now if this be the godly man's condition: though the wicked man should dip his feet in oil, and wash his steps in butter; though he have heaped up silver as the dust, and gold as the mire of the streets, or though he had never so much; yet I would say of the other even with his little estate (if it happen so to be) as Gideon said to the Ephraimites, Judg: 8.2. Is not the gleaning of the grapes of Ephraim better than the vintage of Abiezer? But then if this be a godly man's visible estate; what is his invisible estate, think you? (for indeed as Paul saith, 2 Cor: 4.18. We look not at the things which are seen, but the things which are not seen. For the things which are seen, are temporal, but the things which are not seen are eternal. Certainly, you cannot imagine, but his invisible estate must needs be great: in regard that though his visible estate be little; or though he have little here that any man can see; yet you may see him bear up his sails as stiffly, and live as cheerfully, as the best. If we see a man live plentifully, and merrily; & know of no estate he hath to maintain it: we conclude either that he hath some private friend to bear his charges; or that he hath some private estate; or else certainly is assured to have an estate ere long, & therefore is resolved to live accordingly. Now, the godly man, besides the estate, which he hath in possession, temporal means which every man sees, & spiritual means (the means of grace) which few do & none can sufficiently prise: and besides the help of a most bountiful father to supply him, the comfort whereof none can sufficiently admire; hath another & greater estate in reversion which is no less than a kingdom. Behold an invisible estate not to be valued or surveyed. An estate of invisible glory, such as eye hath not seen: an estate of unheard of value, such as ear hath not heard: an estate of unconceivable greatness for height, and length, and breadth, and depth, such as it hath not entered into the heart of man to concieve. Behold an estate not subject to tasks, nor taxes: not troubles, nor misfortunes: not the power of the moth or the thief. An estate that lies in a better country than Canaan, in a better city than Jerusalem, whose builder and maker is God (and none but he.) Where for his earthly house of this tabernacle, he shall have a building of God, a house not made with hands, but eternal in the Heavens, 2 Cor: 5.1. As long as he hath such an estate in expectation; let him have never so little in possession; I will say to him, as it was said to the Angel of Smyrna, (Rev: 2.9.) I know thy works, and tribulation, and poverty: but thou art rich. Neither is the time so long till this great estate comes into his hands; that the goodness of the thing should be any whit abated by the length of the delay: (which usually they have more than others, as I shall hereafter show) and many times more than they would have themselves.) For who will not serve twice seven years, (or, suppose a few more years) in hopes: if he have an assurance to obtain at last, I say not a wife (and yet Jacob thought not that too little a guerdon for so many year's service) but a never-fading Crown, for the crown of his hopes. There is but one of his own lives to run out. While that continues, he hath a rent coming in of spiritual blessings, abundantly enough to maintain him in heart: (in respect whereof I may say in the words of Christ, He hath other meat to eat, then worldly men wots of.) And when this life ends, there is no more fine to be paid, than a little puff of breath, to give him seizin, and set him in possession for all eternity. And how canst thou be sad, O, my soul? For shame, be not thus disquieted within me. Come, hope still in God: for I will yet praise him, who is the health of my countenance, and my God. Till I can possess mine inheritance, I will possess thee with patience & cheer thee up with hope of what thou hast to come, which hope I am confident, if thou art not wanting to thyself will make thee merry, if the time be never so sad.  
To speak a little more of Hope: (for though it may seem to have been better put among the godly man's conditions: yet because it is a grace that in its nature hath relation to what the party is to have, and because it is commonly used in the Scripture for it, I think better to speak of it now) Joy is a proper eeffect of hope, (such hope as I 
a Whereof Prov. 10.28. The expectation of the righteous is gladness.  mean) and therefore saith Paul, Now the God of hope fill you with all joy, and peace in believing, that ye may abound in hope through the power of the Holy Ghost, Rom: 15.13. He that is so happy as to be happy in hope, cannot choose but be merry in hopes to be happy whatsoever a man 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist: Rhet: l. 1. ch. 11.  rejoiceth in, when he enjoys it, he can hardly choose but rejoice, when he remembers or hopes for it. Nay he must not choose (in this hope) if it be in the nature as it is in the number of precepts what is said in the forequoted Epistle, ch: 12.12. Rejoicing in hope. ' 'Tis such a thing this hope, as will make a man not only stand upright with integrity (without which he could not hope for what he hopes for) but hold up his head also with courage and magnanimity under the weight of greatest afflictions. Hope it is the best thing that a godly man hath: as it is the worst thing that a wicked man hath. For what is of most consequence and concernment; the godly man always hath of the best, and the wicked man of the worst, as for example, the heart, hope, and life: concerning which in a wicked man, thus speaks the Son of Syrach, His heart is ashes and his hope is more vile than earth, and his life is less worthy of honour than clay, Wisd: 15.10. To speak more distincty: 1. A godly man's hope can never be false: having faith, which gives a 
* Heb: 11.1.  substance to things that are but hoped for, and whose 
a 1 Pet: 1.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  end is salvation to verify and confirm it. 2. 'Tis not such a hope as causes shame, either for being in vain, or for being vain and groundless, so long as the love of God is so plentifully shed abroad throughout all the heart of that man that hath it. Hope maketh not ashamed, Rom: 5.5. 3. It is not such a hope as causeth pain or anxiety for being uncertain; as other hopes, do being tossed and distracted with doubts and suspicions, and so causing sorrow rather then joy. For it doth not only produce a calm and serenity of the Spirit (as of the wind; which might make us more careless, & expose our ship to be cast away the sooner, when the storm shall arise) but it is an anchor also to hold the heart fast being tied to it by the strong rope of faith; and mored to the rock of ages: (God in Christ) who is our refuge from the storm & the Rock of our hope. 4. 'Tis a lasting hope: breathing, and gasping, as long as we have any breath in our bodies, Nay, than strongest, when we are weakest: being most eager than when it is as it were within reach; as a man that is 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c: Phil: 3.14.  stretching himself out to lay hold of a thing, when he is very near it. I speak still of a sincere Christian. For if the man be a Christian no deeper than the tongue, (or, if he be but a hypocrite: for such a one I reckon in the number of the 
a The word for a Hypocrite is used for a wicked man often in Job, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to be wicked, Jer: 23.11; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for, wickedness, vers. 15  wicked) let him make never so good a show with a whited wall; his house is built upon the sand, and his hopes stand upon that which will run away under them; so that having no warrant, nor promise, nor any firm ground at all, they are apt to be shaken with every wind, and must needs be momentany, even (as Job says) like a puff of breath, Job 11.20. 
* So that verse maywell betranslated.  As a broken tooth and a foot out of joint, so is the confidence of the transgressor in a day of trouble, Prov: 25.19. Either his hopes & his happiness continue but a little while with him; or he with them. Have patience to read what the Son of Syrach saith, But the multiplying brood of the ungodly shall not thrive, nor take deep rooting from bastard slips, nor lay any fast foundation. For though they flourish in branches for a time: yet standing not fast, they shall be shaken with the wind; and through the force of winds they shall be rooted out. Wisd: 4.3, 4. For the hope of the ungodly is like dust that is blown away with the wind; like the thin forth that is driven away with the worm; like as the smoke which is dispersed here and there with a tempest, and passeth away as the remembrance of a guest that tarrieth but a day, ch: 5.14. Some will say perhaps, what do you talk of an estate in hopes? give us an estate in hand. One bird in hand is worth two in the bush; your joy is but sown here, the Psalmist himself confesseth, Light is sown for the righteous, and gladness for the upright in heart, Psal: 97.11. And (as the saying is) while the grass is growing the horse may starve. But such men are mistaken every way. For (to use their own comparison) though some grass be growing, there may be some ready cut; and there may be other food besides grass. I say, other food: for I will never allow that a godly man is fed with hopes, and nothing else. It is enough for wicked men, So are the paths of all that forget God, and the hypocrites hope shall perish, whose hope shall be cut off, and whose trust shall be a spider's web. He shall lean upon his house but it shall not stand; he shall hold it fast, but it shall not endure, Job 8.13.14.15. Albeit, methinks, I could live very cheerfully upon such a hope as a godly man's is, if it were a thousand years. The Psalmist did not stick to pronounce for blessed, not only him that hath the God of Jacob for his help already, but him whose hope is in the Lord his God, Ps: 96.5. But the comfort is: he that hath this hope, hath a portion also in the Land of the living, I cried unto thee, O Lord, I said thou art my refuge, and my portion in the land of the living, Psal: 142.5. The godly man also hath a portion in this life, (though not his portion, for it is not all he is to have) as well as the wicked: And fare better than his: not only for the goodness of the thing, being God himself who is the chiefest good; but for the length of time that he is to have it, not, till he dies, nor till the end of the world, (further than which, to them & their heirs for ever, reacheth not) but for ever & ever, Ps: 73.26. God is the strength of my heart and portion for ever. Whereas the wicked man hath indeed a portion; but it it might be said also, he hath his portion; & he is to have no more. From men which are thy hand, O Lord, from men of the world, which have their portion in this life, ps: 17.14. And thus much for the godly man's wealth, that he is rich. I might say as much for Honour (though not for honours) viz: that he is honourable even in the account of the wicked, in their more serious thoughts. His face seems to shine, so that many times they stand gazing and admiring at him.  
But in the next place let us speak of his Health, 
A tenth ground Health.  (than which there is no temporal blessing of greater concernment for a merry life.) Now I may say of this also, as I did of wealth that whether a godly man have it or not (for I do not make it necessary for every godly man to have every thing that is a cause of mirth) he is fairest for it. He hath those helps himself, and practiseth those things, that are good to preserve health, of his own accord, which others are forced to use for the recovery of it when it is too late. There is scarcely a virtue or a virtuous action, but hath some virtue more or less for the preservation of a man's health. If you consider of it, you will find it to be so: as I say, and if I had leisure enough to instance, I could easily make it appear to be so. But leaving the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (what may be, or what is like to be in regard of the causes) let us speak a word to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what is, or hath been. I will give any one leave to look abroad in the world, and then tell me, whether he do not see it so by continual experience, that not only godly men their health is better; but their life is longer, seldom living out but half 
* Psal. 55. 23●  their days, as the wicked do; unless they be taken from the evil to 
a Isa. 57.1.  come (as some times they are.) 2. There are many places in Scripture, that assure him of it.  
Hear, O my Son, and receive my say, and the years of thy life shall be many, Prov: 14.20.  
For they are life unto those that find them, and health to all their flesh, vers: 22.  
What man is he that desireth life; and loveth many days, that he may see good? keep thy tongue from evil, and thy lips from speaking guile. Depart from evil and do good, seek peace and pursue it, Psal: 34.12, to the 15.  
Thou shalt come to thy grave in full age, like as a shock of corn cometh in, in his season, Job 5.26. In full age] Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which word the Rabbins observe, that according to the signification of the letters as they are used by the Jews; in numbering, there is contained the number of 60. And they say, it was a custom of the Jews, when they came to that age to celebrate a feast in token of joy; and that they counted it a heavy judgement of God upon a man, to take him away before. There was a promise made to the children of Israel, And the Lord will take away from thee all sickness, and will put none of the evil diseases of Egypt (which thou knowest) upon thee, but will lay them upon all them that hate thee, Deut: 7.15. See also c: 25.15. Exod: 9.14 And I am much taken with the testimony of the son of Syrach, chap: 1.12. The fear of the Lord maketh a merry heart, and giveth joy, and gladness, and long life. 3. It hath been observed by some, that in the time of the second temple, when men were worse, in 420 years, there had been a succession of no less than 300 Priests (they were so short lived) whereas in the time of the first Temple, when men were better, in ten years less space; there had been no more than 18, (because they lived so long.) It is reported among the Jews by the Rabbins, that, the house of Eli, (according to the curse denounced against them by the 
* And thou shalt see an enemy in my habitation, in all the wealth Which God shall give Israel, & there shall not be an old man in thyhous for ever  man of God, 1 Sam: 2.32,) lived very short lives so long as they continued in their old course of idleness, and neglect of God's law; but that at length, upon advice given them by one of their Doctors, telling them how that was the cause they died so soon; they fell presently to reading and studying the Law, and after that most of them lived to be old men.  
4. God hath much use of godly men; and they are but scarce. Precious in the sight of the Lord is the death of his Saints, Psal: 116.15.  
5. (Perhaps for the former reason) wicked men have been heretofore made ransoms for God's People, to spare them. So were the Egyptians for the Israelites, Isa: 43.3, and so may others be for others. They are the Wiseman's words, The wicked shall be a ransom for the righteous: and the transgressor for the upright, Prov: 21.18.  
But yet, some will say, peradventure, that Health and wealth, and such like things are indifferent: and that it goes, for the most part, in matters of this life, as with the wicked, so with the godly: and if there be any odds, the wicked man commonly hath the best. For else (to pay me again in my own coin) how came it about, that from Adam to the flood, of the patriarchs, who were good men, there were eleven generations; and of Cain's line, who were bad men, but eight? Ans. Well, I shall not contend with you much in this matter, but shall easily yield to what you say, as in this, so in other things of this nature, as for the things themselves. All the difference, or that which makes the matter better or worse, and turns the scales, riseth from the disposition of him that gives, and him that recieves. 'Tis not so much the thing, Life, that we care for; as the man's contentedness in the enjoying; and (especially) God's loving kindness in the bestowing, which is better than life, Ps: 63.3. These the godly man only hath. With these the shortest life will be long and yet sweet; and without these the longest will be short, and yet tedious.  
If a wicked man's life be as long as a godly man's; yet he cannot have so long life. Or (if you will) a wicked man may have so long a life as he but he cannot have it so (i e: as long life.) It will never be a long life to him, though it be never so long; for he will be always longing for a longer. Whereas the godly man is not only blessed in, and with the having of the thing; but blessed in the manner of the having; viz: with content and satisfaction; which is a fare greater blessing, and without which neither that nor any other thing can be a blessing. He hath a short life so, as to make it long: and he hath long life so, as to make it long enough; or so as he will be satisfied with it: and no other having of long life, or having of life, can be properly called having it. See it set down by the Psalmist, Psal: 91.16: for one of the privileges or peculiar blessings of a godly man, With long life will I satisfy him, and show him my salvation. You may say of the godly man, let him die never so soon, as the words are in Wisdom, 4.13. He being made perfect in a short time, fulfiled a long time. Whether he live many years, or not; he passeth his time quietly under the blessing of heaven, without toil and vexation; and his 
a Isa: 65.22.  days are like the days of a tree. But very often also, he enjoyeth in old 
a Isa: 65.22.  age the work of his hands. Let the wicked live long, and (perhaps those promises, 
* There shall be no more therean infant of days, nor an old man that hath not filled his days  Isa: 65.20. &c: belong to them as well as others) yet how is his condition the more commendable, so long as The sinner being an hundred years old shall be accursed, (as it follows in the same place.)  
Well, whether the godly man's life be longest or not, I am sure, and you cannot deny, that what I told you is true, viz: that he useth the best means for it. And then let it go how it will, it will be well enough. For if he have what he useth the means for; he hath it with the more joy and content; and if he have it not, he hath it not with the less trouble. Methinks, the wicked man should rather fear and suspect what the matter is, then rejoice, and be glad in it as a blessing, that he hath health or long life, when he takes all the courses to the contrary. It would make a man afraid as of an ill omen, to have a hare leap into his lap, as he sits in his house. I'll warrant you, he had rather hunt a whole week in the fields, where they use to be, though he meet with never a walk. To say nothing of the comfort a man takes in the use and success of the usual means.  
The next ground that godly men have to be merry, 
* The eleventh ground, the Easiness of his work.  may be the Easiness of their work. I say the work of godliness is easy, and the way of godliness easy to find. Wisdom is glorious and never fadeth a way: yea she is easily seen of them that love her, and found of such as seek her. She preserveth them that desire her, in making herself first known unto them. Who so seeketh her early shall have no great travel: for he shall find her sitting at his doors, Wisd: 6.12.13.14. The way of godliness is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov: 15.19. i e. Like the King's high way, cast up, and made of purpose to be found: without windings and turn: such as travellers though fools can hardly err in, Isa: 35.8. Love, which is one half of the profession, is called the Royal law (or the King's law) Jam: 2.8, in allusion to the King's way (as it is interpreted.) It is the 
* The Syr●ack Interpreter translates, The law of God.  King of heaven's High way. There is no mystery of godliness, as there is of iniquity (in matters of practice.) Every thing is in the light and above board: clean contrary to the works of wickedness, which are called the works of darkness. Eph: 5.11. Wicked men both walk in the dark to themselves; which must needs be painful, especially when the way is neither right nor plain: and they endeavour to walk in the dark to others, which must needs be very troublesome, and full of difficulty. 'Tis not to be told, what trouble a wicked man hath, before, and in, and after the doing of his work, to conceal 
* Ps: 26.4. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by the Sept: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgressors, I think it is a word in Niphal of the signification of Hithpael which is usual as Ezra 9.1. ch: 10.11.  it. Whereas the godly man doth his business with security and delight, and cares not who sees him. The very names of wickedness betray the nature of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which expresseth its labour 
a It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a way of grief, but that is perhaps for its grievousness to God.  in acting: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which expresseth its anxious thoughts in contriving; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which expresses its unquietness and toss of mind in lusting and desiring: so that a wicked man may well be compared to a troubled sea, Isa: 57.20. There are many other like words, if I could call them to mind.  
The godly man's work is easy, for many reasons. 1. Because it is but little. A godly man hath little or nothing to do, more than to sit down, and be quiet: neither troubling others (a thing which cuts out a great deal of work, and takes up a great deal of time with the men of the world) nor being troubled himself, for any thing. For how should he be troubled, or have any care upon his own head, who hath cast all his burden upon the Lord, Ps: 55.22, The Lord who careth for him, 1 Pet: 5.7. Being not of this world (as Christ was not of this world) but chosen out, and called away to another; whether he that called him is gone before; He looks, after nothing here more than needs must. Like a merchant, or a traveller, that is not yet come to the place where his trading or his business lies; if he happen to meet with any good things en passent (as they say) in his way, or by the by, such as he may take without any trouble to his mind, or offence to his conscience; or hindrance to his journey; He will bless God for his goodness in giving more than he deserved; and bless himself for his unexpected happiness, in having more than he looked for, and that is all. He will take what comes with thankfulness, and add it to the rest. But still he will be sure, these smaller commodities, if they be not furtherance, they shall be no let or stop to his intention for the greater If riches increase, so 'tis: he will receive them thankfully, and use them soberly: but he will follow David's advice, he will not set his heart upon them, Ps: 62.10. What does he does he in such a careless manner; as if he cared not, whether he did it or no. He will use this world, & the things of this world with his mind bend upon better, or as 
* 1 Cor: 7.31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vulgar translation is tanquam non utantur. Beza also likes it as if it were meant, over head and ears in the use of the world.  if he used them not. Be it wealth or pleasure, or any other thing the world affords; a little of it serves his turn, scarce so much many times as to satisfy nature, (for grace is contented with less) but only enough to stay his stomach till the wedding dinner, when he shall have better cheer, and sit 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat: 8.11 (as at meals Lazarus is said to sit in Abraham's bosom to show how he was beloved and exalted from contempt; and John leaned upon Christ's bosom. Joh: 15.23.  down with Abraham Isaac and Jacob in the kingdom of Heaven. And who is there that would not be willing only, but glad to be stinted a little now for a day or two, and to be kept to a diet there for a while where there is such dangerous food; so he may sit at a full table hereafter in another place for all eternity. A godly man can have but little to do, because he hath but little to provide. Whatsoever any man cares to provide for, is more or less accordg to his appetite, or his lust, or his desire; and his desire according to his want (seeming, or real.) A godly man's desire, and his want of the things of the world being but little, he must needs have but little provision to make, and consequently but little work to do, and less trouble to suffer in the doing. He must not, and cannot, and will not take any care for many things: or much care for any thing. The truth is, it would spoil him if he should: neither may he dare to do it, any more than little and weak stomaches may venture upon much meat, and such as is hard to be digested. A little meat will serve to sustain a little body, and a little care will serve to provide for a little meat. To eat much is hurtful: and to care for much, needless, and troublesome. But a little too much meat not agreeing with a man's constitution (as earthly things cannot with a heavenly temper) is enough to disorder him. And so is a little worldly employment to a Christian mind. And therefore fearing a distemper, a godly man will take little or nothing of earthly food; and yet will live well enough: because he can make it up with other food; as that man can forbear to come to ordinary meals with others, who can have meat when he will in private by himself, and that which is better. So is the godly man: whose bread eaten in secret is sweeter than the world can imagine. For God himself who hath borns him from the belly, and fed him from the womb, Isa: 46.3, feeds him continually with Manna from heaven, and gives him meat to eat which others know not of. Tell not him of the custom of the men of this world; as if he lived as they do, and followed their fashion, which is the fashion of this world which passeth away. 
* 1 Cor 7.3.  Talk not to him of this world, nor of the fashion of it. For he lives altogether after another fashion: not by sight, 
a 2 Cor: 5.7.  but by faith, and hope, and patience, and love, and the word of God, and such things as these are; and fits himself for the fashion of heaven, whether he is going, where it is not long ere he shall be, where he thinks it long till he be, and where he hath a long time to continue when he comes thither. The Christians manner of life, is and must be such, as becomes one that does not, and must not set up his resting place here. If he be in the body, he will reside there as little as he can. He will endeavour as much as he can, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b 2 Cor: 5.8.  to be absent from the body, and so care for things for the body, as if he cared not. Men use not to bestow pains and cost, for adorning of a house, or husbanding a living which they are to leave to morrow. Being bound for an other place, the things he is to get here (unless it be such as are for that other place, in getting whereof he finds more joy, then trouble) cannot be many. 'Tis but a little there is necessity for; and a godly man will take of every thing so little as necessity requires, and of nothing so much as satiety or pleasure desires. And therefore his labour cannot be much, and his work can never be more than he can do with ease, and have done with joy and content. He hath no high look, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to see more than is fitting, to tempt him: neither hath he a wide heart, 
b Ps: 1.5.  to desire more than can be had with ease. He hath none of the Gluttonous, or the Ambitious, or the Proud man's anxious cares for the morrow, and the things thereof. He is never distracted (as they are) with varieties of thoughts, of varieties of meats, drinks, , pleasures, preferments; which sort he shall choose, how his meat shall be dressed, and how it shall be sauced; after what fashion his  shall be made; what place or preferment is the best or the greatest, or most for his advantage, and how it may be compassed. To say nothing of the vexations, that are wont to follow for such men, if things go not to their minds. The poor mind is sure to have the worst of it. For that must be vexed now, for being displeased before; and one discontent begets another. The godly man is always indifferent in such matters. If he have nothing; he is contented, and patiented. If he have a little, he is contented, and thankful: nay he is as glad and as merry, as a man that finds a treasure, or hath got-somewhat beyond his desert and expectation. And if that little should be never so much, yet will he himself be the same still; only more bountiful, and perhaps a little more merry; and this is all the change you shall find in him. On the contrary, for the wicked man, whose mind is bend after these things with eagerness and affection; consider what a deal of hard service and toil; what sleepless, restless, endless cares, his lusts, and passions, and vices, like so many peevish and never-to-be-pleased taskmasters continually put him upon: every one commanding and domineering over him, many times all together, and sometimes for contrary designs, and most times for such as cannot be followed without difficulty, and pain, and danger of the loss of his body. (if I should say the soul, he would weigh but little of that, being a thing, which he himself sees not, nor any body else; and so, out of sight, out of mind, and regard) If there were no such contrariety in the objects, (to say nothing of the contrariety also in the desires themselves, worse than a civil war in a Kingdom) the quantity and the greatness of the number were enough to overloade him; and the quality, and the variety of the sorts sufficient to distract him. While the godly man (or the spiritual 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor: 2.15.  man) hath but one single spirit to please: he, living a sensual life, hath as many masters to please, as he hath senses, or acts of those senses, or objects of those acts. The most temperate rational worldling (and such a one it may be soon; for he is for others too; whereas the intemperate brutish sot is for none but himself) how is he (to use the words of the Apostle, 2 Tim: 2.4) Entangled with the afaires of this life? What a deal of cumbersome employments hath he? How many perplexities to find, and untangle? How many doubts to study to clear? How many ways, and means, to examine, and essay; dangers and inconveniences, to inquire into, and avoid? How many circumstances, conditions, events, persons, times, and places, to trouble his head with? so that he is quite wearied, and tired with multitude of counsels 
* Isa: 47.13.  to dispatch his businesses. O the exceeding, monstrous, headless, endless colluvies; and the numerous, tumultuary army of disordered and confused thoughts, and plots, and counsels, that continually throngs and crowds in the little room of the heart of a carnal man! I dare say, he hath no less than a thousand to one with the godly man. For the godly man having but little to do, cannot have much to think, or to speak: and that little which he doth, is (clean contrary to what always is to be seen in the actions of wicked men) not only not accompanied with solicitude in, but not attended, and dogged with biting vexations, and sorrows, and repentings, after the doing. Methinks, I would feign in large a little upon this point: and therefore I desire your patience to consider a little longer with me, whether godly man have not by much less to do then the wicked, besides what hath been already said, for these ensuing reasons.  
1. Because both they and their virtues, are like men within a castle, or those that have the defensive part: whose business and care relates but to a little, and to a few objects, for the preservation of themselves (that is almost all that they care for; and if they take any care about others, 'tis in relation to their own duty, and with an eye to their own recompense of reward,) whereas wicked men and their vices, are rather like the besiegers, or those that are without the castle, whose main business it is to offend: which makes them have a great deal more to do, inasmuch as every offensive party hath necessarily both parts to act.  
2. Because virtue (or a good action; or the virtue & goodness of actions) is like the mark in a But; simple, and single, and but in one place: whereas vice (or a bad action, or the badness and pravity of actions) may be either here or there; nay is here, and there, & every where, except in the middle, When there is shooting at a common mark; suppose one man able and willing to hit the mark every time; and suppose another neglectful of the mark, and desirous rather to show his skill in shooting to any other place besides the mark, sometime, to one and sometimes to another; and tell me who hath most to do, or whose work is hardest; he that hath but one place to hit, though he have many to avoid; or he that hath many places to hit, and so many times as many more to avoid, as he hath places to strike. God appoints but one way. The wicked man 
* Jer: 3.13.  disperseth his ways, and by that means increaseth his trouble. How often do we see the most cunning wicked men weary themselves in the mutitude of their ways, Isa: 57.10. To instance in one virtue, veracity. What an easy thing it is to speak every man the truth to his neighbour. We need not take much pain in apparelling Truth, or putting over many  about her. For though she may be modest, she is bold, and loves to go naked. No need of a guard of many words to attend her, nor of colours of gaudy expressions to make her take the better. No need of adorning her with devices of Rhetoric, to make her beautiful; for she is naturally so: nor of arming her with artifices of arguments, to make her strong; for she is strong enough of herself, stronger than women or wine, Darius being judge in the Apocryphal history, 1 Esdr: 4.14. With Leasing (or, falsehood) it is clean otherwise. For it must be as well clad and adorned by him that useth it, as it is naked, and deformed of itself. He that bends his 
* Jer. 9.3  tongue like a bow to tell a lie; with how much anxiety, care, study, fear, doubt, compunction, and sense of guilt, doth he elaborate his story! And when he thinks he hath made all sure, and stopped every gap; and does not only not know of any that knows; but knows, that no man knows how to find him: yet nevertheless he hath paleness in his face, and faintness in his heart: his tongue falters, his lips, hands, and legs tremble, and the sound of a shaken leaf will chase him. Although the fear of God be not in him, to keep him from sinning; yet the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen: 35.5.  terror of God will be upon him, to affright him in it. This solicitude in the contrivance of lying (whether by words or actions) is as great as in any wickedness whatsoever. And therefore, well might the Prophet complain of the Jews at once, that they taught their tongues to speak lies, & wearied themselves to commit iniquity, Jer: 9.5.  
A second reason of the easiness (and pleasantness) of a godly life, you may gather, if you consider how there is no trouble after, nor (when once a man hath been used to it) in forbearing to do evil: as for example, in forbearing to eat or drink too much, or in any other act of temperance; or indeed in any act of any other virtue that attends godliness. Nay rather, on the contrary, what lightness and alacrity in the mind; as well as ease and lightness in the body! whereas on the contrary (for example) intemperate men, when the short wound pleasure of taste, which the longest wound draught can afford, is passed; (to say nothing of the nauseating and pain of the stomach sometimes for the present) they have not done that which they will no more hear of; but they are almost certain to meet with pain, and sickness, and sorrow; and if not a reckoning more than they can well pay now (which is often enough) yet without question a most difficult account to be made (O this word! they must needs be sad to hear it named) Hereafter.  
Godly actions are like the works of nature, 
* See next reason.  which are with pleasure. Wickedness a man may be weary with. Nay he will be certainly so one time or other. Take the confession of the wicked themselves, We have wearied ourselves in the way of wickedness and destruction, & we have gone through dangerous ways: but we have not known the way of the Lord, Wis: 5.7. Infinite deal more might here be spoken of the troubles, and difficulties, and sorrows of the works of wickedness, especially by instancing in the practices of several vices, as thieving, adultery, drunkenness, pride, envy, and the rest: but I should make my volume swell too high.  
3. The works of godliness are most easy, because most agreeable to nature. Reasonable, and spiritual service (such as that is) is fittest for reasonable souls, and spirits. On the contrary, vices, and the works of wickedness, the greatest part of them, are, for the greatest part, but sensual, carnal and material; fitting only the body, to which we should be loath to give the name of nature. Rather let nature be the better part (which is enough to serve for denomination) the Soul. We never live truly according to nature, till our lives are suitable to this part. And therefore (besides the dishonour we do to him that made us) we do highly undervalue ourselves, and our descent, when we live wickedly; in regard that being borne gentlemen (as I may say) we live like beggars: being of a noble, heavenly, and divine extract, we are notwithstanding base, and earthly, and (like so many Sons of the earth,) fighters against heaven. Certainly if we do so; if we live according 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom: 8.13.  to the flesh only; we are (which we should be loath to be) enemies to ourselves, and very unnatural man: for our souls are our nature; and virtue, and godliness, best befit our souls. Vice would seem as much against nature, as it is; and would go against the grain, if it were not for our default. And it is an argument, that, as we are, we are not ourselves: but that we have lost ourselves, and our natures: and that all those inclinations of our souls, which should be in us, are not in us; because we can entertain that which is our enemy, and suffer it to dwell with us, and in us, with approbation, and welcome; as if it were our friend. Certainly if the stomach were clean, such unwholesome food would never be well liked; and where the stomach is not clean, let no food be discommended for being disliked. The fault is in none but the man, if the works of piety be painful. No employment ought to be called painful, because it is so to a man that is not well.  
5. The works of Godliness are easy, because the virtues and graces that accompany it produce much ease and quiet, and content. For what a deal of ease hath patience, and forbearance, in comparison of impatience, and rage! contempt of the world, in comparison of worldly-mindedness! continence, and temperance, and contentedness, in comparison of the troublesome, importunate, and unsatisfied qualities of lust, and gluttony, and ambition! The Graces of God, how much trouble do they ease us of! helping us forward in good things, and restraining us from evil things: either making us, out of conscience, not to grieve at all for losses and crosses; or, out of providence, to grieve for a little while for sin, that we may not grieve for ever.  
6. It may be proved by scripture. 1. By the testimony of Christ himself, Mat: 11.30. My yoke is easy, and my burden is light. 2. By the testimony of the disciple whom he loved, 1 Joh: 5., His commandments are not grievous. God's ways are not rough with hills, and stones and rocks, such as might make them uneasy to go in; but only so rough as not to be slippery, as the other ways are. Only a little rough-casted (as I may say) with sand, as the fight places were wont to be; so whereby they are the less dangerous to walk in, and much the more fit for soldiers and fight men (or men continually fight) such as Christians are. Whosoever thou art therefore, that art taking a journey for the heavenly Canaan; be not dismayed to think that it will be troublesome. When thou goest thy steps shall not be straightened, and when thou runnest thou shalt not stumble, Prov: 4.12.  
But yet after all this, I know many will be ready to say, that I speak against mine own knowledge, and the opinion of every man else, viz: that Christianity is no idle religion; but painful and laborious: promising much ease, but enjoying but little; regarding little the present, but differing all to the future. Answ: Well, suppose I do grant you, that it is laborious (as the ways and means to all excellent things are: for difficilia quae pulchra the fairest apples are at the top of the tree, and they will not drop into a man's mouth, nor fall into his hands) it is not by and by grievous, and wearisome, & void of all pleasure. No, Christians may, and many men of necessity do eat their bread in the sweat of their face. But, yet nevertheless, they may eat it with abundance of pleasure and content. 'Tis the bread of idleness (as Solomon calls it Prov: 31.27.) not the bread of labour and pains (unless it be the bread of wickedness and wrongs) that is the bread of sorrows. The work of husbandry is laborious: but it is easy to learn and pleasant to practise, & affording a great deal of health and delight. The earth is digged with pain; but with pleasure too; for it yields a smell wholesome to the digger in the digging (besides that, a treasure may be found; and abundance of fruit is to come.)  
Again there can be no greater torment, or cause of sadness, to one that hath any life in him, then to want employment: and therefore to be laborious, cannot make godliness a cause of sadness. Rather than men will be thus sad, we see it to be their common practice, to practise vicious courses, to keep themselves doing: to put themselves to any trouble, and to do any thing, rather than to sit idle, & be melancholy. Labour as hard thoughts as the sluggard hath of it, is the best pleasure & recreation to an industrious man: and the delight he takes in work, is many times more than that which he hath in profit. An industrious man will be sorry when his work is ne'er an end; and when he hath nothing to do, he knows not what to do. He sits, as if he were without life or soul, and knows not how to dispose of himself: and if sorrow or vexation ever assault him, then is the time. An industrious man can be more merry in ploughing, and sowing, with expectation; then another shall be at the end of harvest, with possession. There is more mirth, and joy, even in the labour of a righteous man that tendeth to life; then there can be in the revenue of the wicked, that tendeth to sin, Prov: 10.16. Laborious things always make themselves pleasant with Hope of profit, more or less (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov: 14.23.) Things wherein there is no labour, seldom bring any profit afterward.  
Though the godly man's labour be more, and his work be harder than the wicked man's; yet is it to him but so much delight and recreation, if there were no other reason, for this alone, that though his candle go not out in the night; though he take pains to sow his seed in the morning, and in the evening withhold 
* Eccles 11.6.  not his hand; though he be kept never so hard to it: yet he hath continually standing by him this cordial of comfort to cheer him, that he doth not blow the sea, nor sow the wind, nor spend his money for that which is not bread, and his labour for that which satisfieth not; but that having ploughed in fruitful ground, and sown precious seed, he shall return from the field of this world, into the garner of the world to come with joy, and bring his sheaves 
* Psal: 126.6.  with him.  
Nay, suppose I should grant that Godliness is not only laborious, but difficult: yet it will be only to such, or such. It is not so of itself; but made so by him, to whom it is so. It is not so for any excess of painfulness in the things to be done; but for defect of painfulness (or willingness, or something else) in the person that undertakes it. For either he is a sluggard, one that is always calling for a little more sleep, a little 
* Prov: 6.10.  more slumber, one that will not blow, because it is cold, Prov: 20.4: nor go out of doors because it raines. To such a one it is difficulty, & pain enough, to pluck his hand out 
* Prov: 19.24.  of his bosom: and therefore I need not trouble myself to study for arguments, why he may not be credited, when he complains of the difficulty of his work. Or, (2ly,) he is a young beginner in this way, newly entered, & not yet accustomed to go in the yoke of Christ. For one that hath been long in another way, & wedded wholly to that, will not easily be brought to change his old mumsimus (as they say) for a new sumpsimus; being confident that the old is best, because he knows not the goodness of the new. And such a one, if he complain; I need no other argument to dissuade you from believing him, than his own ignorance. Or, (3ly,) such a one, as hath indeed been formerly accustomed to the yoke of Christ; but now, by reason of desuetude, is grown stiff in the neck, and become a beginnner again. And such a one (if he did not but only act the Christian, as a Hypocrite; and were not of a contrary mind to what he seemed to be) I shall need no other argument to dissuade you from believing him, than his own knowledge. For I dare refer you to his own confession, and what he can tell you himself, he once found by experience, and perhaps now desires to find again with a great deal of sorrow and repentance. Whosoever thou art therefore, when thou dost any good work, or duty; if thou sindest it to be grievous, and painful: do not by and by (as the manner of most men is) look round about thee for the cause, and complain of the hardness of the work, or the master: but rather first suspect thyself, and examine the matter well within thee; and 'tis a thousand to one, that thou wilt need to go further abroad. If the rule, & the work which thou dost, do not agree, do not therefore make the rule bad, but the work better. Never wish to have the rule change. I dare warrant thee, change but thy self; and there will need no more to mend the matter. Be more a new creature: be more changed in thy mind; rectify thy crooked will; pair off thy redundnat lusts; & cut away the knotty pieces of thy refractory spirit; and all will be well, and thou wilt say as I do. Doubtless, if thou wouldst but consider the matter well, and deal ingenuously; thou must needs confess, that thou didst not find godliness difficult, but godliness found thee untoward. The exercises of it, are like many of those that are wont to be imposed upon Schoolboys: hard to be performed by none, but such as are hard to be brought to perform them. The yoke that was easy so long ago when Christ said it; cannot be grown narrower with wearing. (it might have grown less indeed, and so better to be worn) Rather, thou art grown fatter with idleness: or thy neck is grown bigger, and stiffer, with pride. The burden would not be so heavy to the first undertakers; but that shrinking their shoulders before they feel it, and not only not giving their mind to it, but bending their minds against it, they make it to be so themselves. For the works of godliness, are like the words of wisdom; all plain to him that understandeth, and right to them that find 
* So near is ae man that is willing to bea wise man, to a wise man: that Solomon many times calls the lover of wisdom by the same name.  knowledge. Prov: 8.9. There are to this purpose some words of the Septuagint, Prov. 2.20. (for which there are none extant in the Hebr:) If they had gone in good ways, they had found the ways of righteousness smooth. He that hath gone in such a way but for some time; or gone in it against his will, as if he went to hanging; there is no reason, that his judgement should be taken concerning it.  
I know, that not withstanding all this, thou wilt say still, the master thou art to serve, is to austere. He taketh up that which he laid not down, and reapeth that which he did not sow, as it is Luk. 19.21. He bids a lame man go, and yet keeps his staff away from him. He bids me come out of the pit, but will not give me his hand; and yet he knows, I can never be able to get up without it. His commands are many; and he is nice in the performance of every one of them. He is not like other masters; who are satisfied if their work be well done, not examining my thoughts: but he searcheth my heart, and my reins, and my inmost thoughts before I can think them. He requires such obedience; as I have no ability to perform: so that I must needs be disobedient and sin; and yet, The soul that sinneth shall die. This is thy usual complaint. And indeed, I confess, it is a hard case to be servant to such a master, as thou describest. Whom thou must thank most, that thou art in such a case, I know not. This I know, that thou art bound to thank thy God, whom thou so much blamest, that there is also a way made to to come out of it. He who was not the servant 
a Heb: 3.5.  only, 
b He is called a Servant Zach: 3.8.  but the everlasting 
c Mich. 5.2.  son of the same master; freely & over and above what he was bound to do, took upon him the form of a servant, 
* Phil. 2.7.  did as hard service as ever servant did, pacifiedthy master for the past, & made him merciful for the future, and fulfilled all righteousness in thy behalf. I grant, there had been no remedy, but the soul that sins must surely die, had not he died who never sinned. And why he should die, when he did not sin; unless it were to redeem and save thee that didst sin (as the innocent beast did the sinner, in the time of the Law) I cannot tell.  
Well, thus it is. what was to be done by any one, he hath done; and what was to be suffered by us (unless it be some few 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Col: 1.24. ) he hath suffered himself. All thy work is but to believe that he hath done so much; and to trust that he will do more; and to live accordingly as well as thou canst.  
But let me be plainer with thee. Perhaps thou that makest these complaints, never trodst one foot in the paths of God's commandments (and I much fear that thou art such a one) For shame, do not talk of the difficulty of the work which thou art to do, before thou knowest what it is. The trial of work is only in practice. First make trial, and taste, and see how gracious the Lord is: and then tell me afterward, what thou thinkest. Suppose there be some things (as I do not deny but there be) that are irksome and painful to thy body. Be not dismayed. Thy body will scarce be sensible of the pain; for the joy which thy soul takes both in doing the work (if thou dost it in the best manner; as there be many that do) and in the hopes of having more hereafter, when it receives the wages. If I would, I could give thee an hundred cordials; every one of which, if thou wouldst take it, should be strong enough to keep the from fainting at thy work, under any of thy discouragements. But for the present, I will prescribe but two meditations.  
1 Meditate upon the immensity of the wages, which God will give his servants at the last day: and the unspeakable astonishing disproportion, those wages bare to the work which they do for it. O the wonderful lenity and bounty of God towards them! For much ill done, they have a little temporal chastisement: and for a little well doing aninfinite lasting reward. This disproportion (for I know not what proportion to call it) I say not, 'tis a hundred fold (which our Saviour said, they should have in this life, Math: 19.29.) but infinitely more than an hundred times a hundred. Now what man can for shame say, he hath hard service; when for a pennyworth of work, perhaps badly done; his master, out of love he bears him, or upon his son's entreaty, or because he endeavoured only to give him content, shall give him an estate great enough to maintain him as long as he lives. Much more than should it be a shame, but to think it hard service; when for a little done in all, so as it is; and nothing at all, so as it should be; my master notwithstanding, as if I had done whatsoever was my duty to do, or as if I had been righteous, shall give me such a crown of righteousness (1 Tim: 4.8,) as is a crown of life, Rev: 2.10: such a crown of life, as is a crown of glory, 1 Pet: 5, 4: and such a crown of glory, as is everlasting; an inheritance incorruptable, undefiled and that fadeth not away, 1 Pet: 1.4. Doubtless, all godly men have a great deal of comfort, and joy, even in their actions; to think of their end, and the reward, and profit wherewith they are crowned. And indeed their condition would be as comfortless, if they had not such thoughts: as it would be miserable, if they had no reward. The wicked cannot take comfort in their actions, if it were for nothing but this; that though they do not know, that they cannot profit; yet they do not know, that they can or will. The knowledge of this, and the thought thereof, is of great concernment to cause a man cheerfulness in working. For what should one labour for the wind? yet so the wicked do: which will be their complaint one day against themselves, among other things, What hath pride profited us, or what profit hath the pomp of riches brought us? Wisd: 5.8.  
The second Meditation is upon the greatness and goodness of thy company. Most men will be merry in good company, if ever they will be merry: and most men will say, The more, the merrier. A bruit creature, though his work be hard, will go on cheerfully with company; and will keep up with the rest, though he break his heart. To cheer-up thy spirit therefore, in thy march to heaven; be ever and anon thinking upon the armies of Saints, that are gone before thee the same way. But especially, I would have thee think upon him who is Captain of the company, him I mean who is himself the way itself and the life, Joh: 14.16. The Shepherd of our souls, 1 Pet: 2.25. The Apostle and highpriest of our profession, Heb. 3.1. and the captain of our salvation, ch: 2.10. Looking unto Jesus the author and finisher of our faith, who for the joy that was set before him, endured the Cross, despised the shame, and is set down at the right hand of the throne of God, Heb: 12.2. Let it not seem hard and tedious to thee, but to follow so fare as to the Cross; since it seemed not so to him, to go first to be crucified on it. A dog will follow his master thorough thick and thin; whether he call him or not, and though he knows not whither he goes, or what it is for. And cannot I, who know the way that I go, and the end of the journey, and what I shall have when I come thither; cannot I take a little pains, for a little time, for a great reward, to follow my Saviour when he calls me.  
But perhaps after all this, thou wilt yet again object. I question the goodness of the ware, if it be so cheap as you make it. This news is too good to be true. You told us before, difficilia quae pulchra. Godliness cannot be so good, as others say it is; and so easy too, as you make it. The best things (every one knows) are hardest to be got, fare fetched, and dear bought To this I answer, that what I said first, and what you said last, is both true: and in that sense which you speak of, I will yield that godliness is difficult, viz: because of difficulty in attaining to it: which difficulty, according to you, cannot be in the thing, (neither this not any other excellent thing,) because it is only before we have attained to it. Now I confess, we cannot so easily be willing to undergo difficulty, to attain that which we must enjoy and use with difficulty too: for we could never love it so well. But that godliness is thus difficult; that it is painful, and toilsome, and uncomfortable in its exercises; so as a man cannot live one merry day, as long as he hath it; but that tears must be his meat day and night; and his eyes must still be consumed with grief, and the apple thereof never be suffered to cease, I do utterly deny. Nay the more difficulty there is in getting up the hill (I mean of Conviction of sin, humiliation, and repentance) the greater pleasure do we take to look down again, when we are up. You may observe it, in the hardest mechanic trades, that are hardest to be learned (which usually are the best) the workmanship is easy to be done and without labour, or toil; when as in those that are easily learned and are of an inferior rank, you can scarce do any thing to the purpose without a great deal of sweat, and toil & tiring. I will conclude this point with what Solomon said of wisdom, Prov: 3.17. Her ways are ways of pleasantness: and all her paths are peace.  
Another cause that a godly man hath to be merry, may be this, that, 
tweflth ground satisfactorines of the objects of Love  The objects of his love are satisfactory: which is the most necessary qualification of any, to make a man rejoice in what he loves. (what a man loves the mirth of his life is most concerned in, and he spends most of his time about it) Where there is no satisfaction, but the stomach (as I may say) is still hungry and empty (just as it is in the hunger of the body) there must needs be discontent; and consequently sadness, in the desire of that which is wanting, and grief for the want. But when that which a man loves, is satisfactory, and answers a man's desires; and gives him enough: then, and not till then, he takes delight; and then he gins to rejoice: as we say, When the belly is full, the bones are at rest.  
Now for the objects of a godly man's love; the first, and the last, and the chiefest; the fountain from which all other objects have their satisfactory virtue; and the loadstone at which they are all touched, whereby they have power to draw our hearts after them; is no other, and can be no less, than God himself; who is to every godly man as he was to David; to whom he seemed so perfectly a satisfactory object of his desire, that he desired nothing in heaven or earth besides him, Psal: 73.25. Whom have I in heaven but thee? and there is none upon earth that I desire besides thee. And wise enough he to make choice of such an object. For now, neither ought he, nor need he desire any thing: or if he do, he is in the fairest way to enjoy it, having him who is all in all. He satisfieth the longing soul, and filleth the hungry soul with goodness, Psal: 107.9.  
He] that is, He alone: for else it is no praise of him. They that seek after another God, (another thing to give them satisfaction and happiness,) shall be sure to multiply sorrow, Psal: 16.4. The other objects of their love, are The word, and ordinances of God, and the practice of good duties: which as they give satisfaction by communion with, and participation of the chiefest good; so are they, in their own nature, good preservatives against sorrow, and sadness; being contrary to, and used as means against Sin, the cause of all repentance and sorrow. I would feign know, among all the things that ever a wicked man loved to have; and among all the actions that ever he loved to do; which it was that gave him satisfaction.  
Many other causes of joy for a godly man, might be fetched from the goodness of his Condition. But I must leave a little room for your own meditations; and I doubt not, but many of you that read me, have more knowledge and better experience.  
If notwithstanding all this that hath been said, and though the Lord hath shown thee these good things; yet thy heart be heavy, and thou art still dejected; whatever thou dost, confess thy fault to be thine own. Say not, godliness is this, or that. But rather say with David, when he was ready to think, that God had forgotten him, (after he had thus complained, Is his mercy clean gone for ever? doth his promise fail for evermore? Hath God forgotten to be gracious. Hath he in anger shut up his tender mercies? Psal: 77.8.9,) Surely this is mine own infirmity, and nothing else, vers: 10. And come to thyself again; as he does in the following verses, saying thus, I will remember the works of the Lord: surely, I will remember thy wonders of old. I will meditate also of all thy work, and talk of thy do, vers: 11.12. I am resolved, I will no longer entertain these melancholy fancies: but I will comfort my heart with meditating upon the goodness of my God, and the wonderful things that he hath done for me, whereby my Condition is so good.   

The second Book. Of the Mirth of a Christian Life.  
FRom the godly man's Condition in which he is, let us proceed to the Conditions, affections, and qualities, which are in him, and the actions which proceed from him; & see what causes he hath to have mirth of his own making, by the grace of God. The first thing he hath to make him a cheerful countenance (give me leave to to go so largely now, I shall speak more particularly hereafter) is his Godliness. Godliness, I say, both of his heart, and Life, both past, and present in the performance of good actions. Of these I might speak more distinctly; but I shall take my liberty, and speak sometimes of one, and sometimes of another. For godliness in heart; (when a man is able to assure his heart before God, and his heart does not condemn him: when a man knows that God's love, and anger is alone to be regarded) it is impossible he should be sad that hath it, let things without him be how they will. And therefore saith the Psalmist, Shout for joy all ye that are upright in heart. For godliness of Life past, what can be sweeter than the remembrance of it; unless it be the mercy of God? A good conscience, non-guilty, and quiet, neither disquieted itself with sin, nor disquieting the mind with old debts and reckon, is as great a comforter as an evil conscience, or a conscience of evil things committed, and intended (which is like an evil spirit possessing a man) can be a tormentor. If it were not so, certainly the Apostle Paul, a humble man (he that said if he rejoiced in any thing, it should be in his infirmities 
* 2 Cor. ●2. 9. ) would never have professed so boldly as he did, 2 Cor: 1.12. Our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world. This good conscience, is a Conscience, or an acknowledgement in the spirit of a man of what he does, or hath done, the spirit of God bearing witness with it. Or it is a commending witness (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom: 2.15.) of the goodness of actions in, and a comforter after the performance. Neither does it give a fit of comfort, and away; but a standing testimonial, ready for their use upon all occasions: continually affording 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Rom. 2.15.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excuses, and apologies, whensoever he that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grand accuser of the brethren, layeth any thing to their charge. It is a most cheerful incentive, or encouragement to, though there be never so many impediments in the way: it is a most excellent lenitive, or sweetening of, though there be never so much difficulty in the performance: and it is a most triumphing commemoration, or a delightsome redolence or relish after good actions, though there be nothing got by the doing. Good actions are like strong fragrant spices, not only giving a sweet smell for the present, but perfuming the room where they are; so that you may have the sweetness a long time after. For Godliness at the present; 'tis better tried, then told, what joy, and pleasure a godly man hath in the performance of good actions: both when no body joins with him, and especially in the public assemblies, when believers pour out their souls so many of them together in prayer and . Little do the Drunkards think, that take so much pleasure in frequenting the houses of Bacchus; that the godly take a great deal more; and have a great deal more joy, in frequenting the houses of God. But 'tis a thing that God promised long ago by the Prophet, Isa: 56.7. Them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt-offerings and their sacrifices shall be accepted upon my altar; for my house shall be called a house of prayer for all people. And methinks, I hear the willing people of God's power, merrily calling one to another in the words of Micah, chap: 4.7. Come and let us go up to the mountain of the Lord, and to the house of the God of Jacob, and he will teach us his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the Lord from Jerusalem. How is a godly man ravished with the beauty of holiness, when he is at such meetings? How was holy David taken with being in the house of God at Jerusalem? insomuch that if he were kept from it but a little while, his soul panted for it, and longed after it, and fainted for lack of it, as a thirsty hart would do for lack of water. As the hart panteth after the water-brooks so panteth my soul after thee o God My soul thirsteth for God, for the living God: when shall I come and appear before God? Psal: 42.1.2. The poor disconsolate Captives preferred it to the best place in their memory, If I forget thee, O Jerusalem, let my right hand forget her cunning, Ps: 137.5. Nay they preferred it to their chiefest joy, If I prefer not Jerusalem above my chief joy, vers: 6. There was no place in the world that David regarded or cared to be in, in comparison of it, Psal: 84.10. A day in thy courts is better than a thousand: I had rather be a doorkeeper in the house of my God, then to dwell in the tents of wickedness. Insomuch that he could find it in his heart, nay, and would choose, if he might have his desire, to spend all his days in that house, Psal: 27, 4. One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his Temple. Was mount Zion the joy of the whole earth (as it is said it was, Psal: 48.2.) and that notwithstanding the pains the people must take to go so fare to the place, and the many burdensome ceremonies, and chargeable sacrifices to be undergone, when they come thither? Had they so much joy then, to go so far? and cannot the godly, think you, have as much and more by now, in their assemblies, when the houses of prayer and preaching are so near their own, and the duties to be performed so easy, and so cheap, and the influence from the heavens upon them so much more abundant, and the sunshine of knowledge so much more clear, than it was in those days? Doubtless, they have more by fare. What a comfortable delightsome smell do I perceive, so soon as I come into the room where hundreds are pouring out vials full of odours, such as those mentioned in the Revelation, which: 
* Rev: 5.8.  are the prayers of the Saints! But then how must it not needs be more comfortable, to be one of the number! One of the number, I say, then when so many shall join hands, to lift up their hearts: when they shall flock together with one mind, and go boldly hand in hand to a throne not of judgement, but grace; where they are sure to obtain pardon for the past, and grace to help in time of need 
* Heb: 4.16.  for the future.  
And if there be so much joy in prayer for what I want, when I am in need; what is there in praise, and thanks for what I have obtained when my need is supplied? Praising can as ill consist with sadness, as it can with sin. Of this there is constant use, 
* Eph: 5.20.  because there is constant occasion, through the goodness of God: & therefore how can a godly man spend much time in sadness? The thought of the goodness of God, for which we praise him; & our enjoyment of good things, for which we praise his goodness; if both these together be not enough to make our hearts merry, I know not what can be. Especially, I cannot choose but commend praising (for this use and purpose) if it be expressed by singing of psalms: as it uses to be in the public meetings of godly men. Then there is none taken up with business, and work, to teach, or to learn: but every one does all that he can to make and increase mirth; all cheerfully together singing, not only in the right tune of the psalm, and making melody with the voice to men; but in the right tune of the heart, speaking not so much (to be heard) to others for information, as to themselves and others for consolation, Eph: 5.19. Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your hearts to the Lord. Believe it, there is more true mirth in singing one of the songs of Zion, or one of the Lord's songs, though it be in a strange land (as this world is no other to a godly man) especially when men sing with grace in their hearts to the Lord: Col: 3.16: then there can be in singing never so many of the most musically composed sonnets that can be imagined. For a testimony of the pleasure to be found in praising God, I need give you no other than the Psalmists (who had practised this duty as much as any man, and therefore knew what belonged to it) Ps: 135.3, Praise ye the Lord, for the Lord is good: sing praises to his name, for it is pleasant, Psal: 147.1. Praise ye the Lord, for it is good to sing praises unto our God; for it is pleasant, and praise is comely. As James said, If any be merry, let him sing psalms, 
* Jam: 5.13.  (that is, let him express his mirth in such a way) so I say, If any be not merry, and would be so; let him sing psalms, or let him make himself merry, by the singing of psalms.  
And not only in prayers, and praises in public: but in the private practice of any other good action whatsoever, whether of piety, or justice, or charity; a godly man does, or may take abundance of joy, and delight. When I am giving of alms, or good instructions, or a good example; how much joy and content do I take, to think of pleasing him whom I love best, of the good that will accrue to my brethren, of the rich reward which I shall have myself; and of the glory that redounds to him that enables me! Methinks I see how merrily an ingenuous child looks up upon his master, or his father, while he is doing what he knows will please him: and how gladly, and cheerfully, a loving wife goes about to provide what her husband loves. If there be so much strength in that love, which many times hath no nobler, nor stronger principal than nature: what must there be in that which comes from grace! If when I am a child, and without knowledge; I can do thus in obedience and love to him that begat me to misery: what will I do, when I am grown a strong man in Christ (for such they are, whom I most call upon to Rejoice) out of obedience and love to him, who hath redeemed me to an eternal happiness! The very Heathen could find it in their hearts, to make their happiness nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The exercise of virtue. For they thought, it consisted not so much in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in possession, as in action (in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Philosopher determines 
* Eth: l. 1. cap. 8 ) They thought a man had no need of a reward for virtue: but that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reward sufficient for itself. It was the saying of one of their Poets.  
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,— which I was willing to insert, because it agrees so well with that of the Psalmist, Psal: 19.11. (speaking of God's commandments) In keeping of them there is great reward. I shall need give you no other English of the words.  
Artist's, not only liberal, but Mechanic; what delight do they take in their work; especially when they do it well! Insomuch that you shall have many of them, not care a jot for any recreation besides. Nay not only workers (who may be thought to be merry in their work, to think of the profit and the gain) but players too (as at dancing, or any other sport) who have an eye no further than the act: when no body sees them (so as they cannot be thought to be merry for making others so) and when no reward is expected, if they do it well (so that they cannot be thought to be merry for love of profit) the pleasure they take in the action is so much; that the pain which they suffer, cannot be felt, and they care not how long they do it. Even among brutes, observe the spaniel dog. How glad is he, when he hath done as he should, and pleased his master! And how does he slink for shame, and shrink for fear, when he hath done amiss! Nay this poor silly creature, can take such delight in doing those tricks that you teach him; that be he never so hungry, he will leave his meat uneaten, and his nature unsatisfied, to satisfy his master. 'Tis not to be believed, that the body, having less work to do and so the less need to be eased, shall have a privilege to have pleasure in doing its works (as it hath in the works of nature, tasting, and smelling, and the like) and the soul, that hath so much more to do, shall have none in the doing of here's. Or (if you will) that the soul shall take a delight in the works of the body, or the works that she doth by the body: and not be able to have any by herself in her own: such as I count spiritual exercises, and godly performances properly to be. (The godly man's work must all be done, though not done all by her.) No certainly. For as much pleasure (no doubt) may the soul take, in taking the bread of life, and chewing, and ruminating upon the word of life, while men are living in the Spirit: (Gal: 5.25.) as the body can in eating the food that perisheth. And so in doing any spiritual good work; as much as it can in any work of the body.  
Again, should not the soul have a recreation in working; did it not take some pleasure and delight therein; one would think, it were impossible she should hold out working; since her work is so various, and boundless, and endless. Now (to glance a little on the wicked man) being reasonable in its nature; and so necessarily delighting in things that are reasonable; how can it have true genuine content, & be unfeignedly, and unflatteringly merry in the unreasonable, brutish, merely sensible, (and many times senseless) and unnatural ways of sin? I grant, some kind of seeming forced pleasure it may have in those things whereof it will be one time ashamed; as being either drunk with lust, or bewitched to madness; (like a man that is tied up to the love of an ugly woman, by the strength of a potion) and that is the most. I grant, that even while she is fettered and confined to things below her condition, and unbecoming her breeding; she may be merry as long as she doth not think of it; or after a sort make herself so, that she may not. A noble spirit forced to be a servant, or a drudge, or a beggar; as long as he does not think upon his condition, may be as another man, and make a shift, it may be, to have a sprinkling of mirth now & then, to wash away the memory of his unhappiness of being brought into that condition. But yet still, his heart is another way, and his mind is higher than so. He is like the bird in the cage; singing, perhaps, sweetly, so that a man would doubt sometimes, whether he had not rather be there then any where else: but yet ever and anon thrusting out his head at the holes; so that a man may be sure, he is not where he would be, or he is not in his element; and that though he sing sweetly and pleasantly to you, yet it is not so to himself. Besides, there is a singing tongue, with a weeping heart; and all the mirth such a man hath, is but sorrow and sadness; in comparison of that mirth which he would have, if his person were as free, as his spirit is ingenuous. Thus the soul of a wicked man, it is of the same breed that a godly man's : and being borne as rational as his, would delight in rational actions, and in the reasonable service of God, as his does, if it were it's own soul; and it's own soul it would be, if it knew well that it is not. But alas, she is not her own: For the Devil hath bought her unto sin for nothing, and made her a slave: & she hath sold herself to slavery, to commit iniquity, for pleasures only seeming so by the juggling tricks, and panourgie of the tempter; and being in the power of darkness, does not regard to be redeemed. The Devil hath taken her alive, 
* 2 Tim 2.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and put her in the cage, & made her miserably subject; a most pure, spiritual, divine substance, to most foul, carnal, devilish accidents; to the base & impure passions, and lusts of the flesh, as to the commands of an imperious whorish woman.  
But what do I go about to prove that gladness may be, when I might as easily prove that it must be the companion of good actions, insomuch that they cannot be good without it. Companion, I say, not as bells on the neck of a horse, to make him go the faster: or as sweetening to a pill, for fear of nauseating good actions without it; as if it were necessary only thus, viz: that we, and not that God may be pleased. No surely, it is more than after this manner necessary. For else the actions might be good enough without it (as pills may be without sweetening, if the mouth would receive them) which they cannot be, no more than they can without willingness, which is altogether necessary: for (I mean in this sense) the will of God, cannot be performed without the will of man. To go further, gladness in the performance of duties, is more necessary than the performance of duties. For a duty may not be done, and yet I may do my duty: because I may do another duty, though I do not this. But I cannot do my duty at all, unless I be glad, or unless I be willing. (willingness will cause gladness, wheresoever it is, in some measure) I know not but it may be a command, as well as advice, Serve the Lord with gladness, Psal: 100.2. And so that, Psal: 107, 22, Let them declare his works with rejoicing. And there is excellent encouragement for as many as do so: For it is said, that God meeteth him that rejoiceth, and worketh righteousness, Isa: 64.51.  
Wherefore, as James said, If any be merry, let him sing psalms: so I say, If any sing psalms, or do any other duty, let him be merry: for God loveth not a cheerful giver only; but a cheerful doer of any thing else that is good. 'Twere better thou didst sleep, when thou broughtest thine offering to the Lord: unless thine heart encourage thee, and thy spirit make thee willing, Exod: 35.21.  
But to make the joy which is to be had by good actions, better yet (and to speak a little more to what I began with) as we are commanded to hold up our heads, and look right forward with cheerfulness, upon what we are doing: so are we allowed to turn about our heads too sometimes, and look backward with gladness, and rejoicing upon what we have done: as a carpenter, or mason, or any other workman, uses to do upon his work. And good turn is it, that we are so allowed. Else we should soon transgress. For how could we choose but be glad, when we have done that, which we are glad to do when we did it, and must & will be glad to do, if it be to be done again? Even good words (or words which we have well spoken) are to look to, like apples of gold in pictures of silver, Prov: 25.11. Much more then, may good actions be pleasant to look to, and comfortable to think upon. Methinks, I see how joyfully Samuel stood upon his justification, because he had lived honestly, and had done no body wrong. Behold, here I am: wttnesse against me before the Lord, and before his anointed. Whose Ox have I taken? or whose Ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe &c: 1 Sam: 12.13.  
And indeed, I do not not see how we can have any joy; whatever we may have else, if we want this cause. Or, it we have any; it will be very short-lived, and such as will run away like honey, that hath no combs made before to hold it: as Bernard said upon those words of Paul, Rom: 14.17 (Righteousness and peace and joy in the holy Ghost) Justitia, & pax ipsa ergo praecedant tanquam cellulae mellis, ut adhuc labilem liquorem suavitatis solidior possit materia continere (comparing joy to the honey; and righteousness and peace to the combs) You may remember, I told you that good actions are as pleasant to the soul of a spiritual man (one that lives in the flesh indeed; but not after the flesh, but after the spirit, and by the faith of the Son of God) as meat and drink are to the body, when it is sit to receive them. And so indeed they are: and that not only for the present, while they are (as I may say) in the mouth (For so unwholesome meat may be pleasant to the distempered sick man; and so the worst actions may be pleasant to the intemperate wicked man) but a long time after, and (as I may say) in the stomach, and the belly, and in all the body; being food of a most excellent nourishing quality, never turning into choler, and bitterness, ill blood, and ill humours to distemper and disquiet him; but into spirit and life, and good blood, such as will be ready to retire to the heart in time of sorrow, and fainting to cheer him, and support him (as a wicked man's Actions like ill humours, at such times use to run violently thither to kill him with despair.)  
It is all reason (one would think) that he who is to have so much happiness hereafter at payday, and is not to have it till then: should have a little comfort now to stay his stomach as in part of payment. Neither do I see, why the wicked man should have so much sorrow for having done ill: if he himself could not, and the godly man cannot, have joy for having done well. Let the godly man's condition be every way as good, as the wicked man's is bad; which is in this respect bad enough, I am sure. For do but give a glance of your eye (in due time I mean to hold you longer in full view) upon the sad troubles of mind, and the troublesome sadness of heart, which a wicked man hath, when he looks back upon his past actions. I fear, he dares not do it, for fear of the terrors of hell to torment him before his time. The past life of a wicked man, may be compared to the same thing, that he himself is by the Prophet Isaiah (ch: 57.20.) viz a troubled sea, casting up nothing but mire and dirt in his own face, so that he durst not come near it. A bankrupt-Factor cannot be more loath to look back upon his book of accounts: nor a man that hath gone a great way out of his way, to look back upon the way which he hath gone, and consider that he is so much the further from the place he should go to; with more pensiveness, and anguish, and vexation. For with such kind of thoughts he must needs be tormented, unless he thinks he is still in the right, and resolve to go on: and then he is in a more miserable condition, and will one day have so much the more sorrow. For he will be still going further, and further on: and as many steps as he goes, so many degrees his misery increases. His misery (I say) increases, if not in the next world, in this: for though it shall please the Lord to turn his heart, he is sure to be troubled with the labour of going twice for once, and the vexation and loathness to go the same steps again. (There must be going backward by humiliation, and grief, as well as a turning into the right way) To say nothing of what fear a man that hath done done wickedly, continually goes in (like Cain) lest some justice or other, or the law of men, or his wronged neighbour should apprehend him. If any body do but know them, they are in the terrors of the shadow of death, Job 24.17. How sadly pensive is the prodigal Steward, that hath misspent his master's allowance, when he looks upon the bill of his own expenses, and thinks upon the greatness of his master's expectations!  
Why should not the joy of the godly, be all as much on the contrary? to consider, that so fare as he hath gone; he hath not been a jot out of the way; but that as many steps as he hath made, he is by so much the nearer his desired home: To think that he hath no necessity to run away like a bankrupt, and fly to the rocks and mountains to hid him; but that he is ready at any time to come to God at a call, and give an account of his stewardship? O what an exceeding weight of comfort is it, for a man to have lived so well, as to be able to look every one of his former actions in the face; to pass all his debts and accounts over, and find never a debentur, nor the least occasiof a Cross to his mirth, for want of a cross from the Cross of Christ to set to every farthing!  
Though at such a time he could not do as he would, but miscarried in his design by making a conscience to be wicked: yet it is his comfort, he did as he should. He had rather suffer, if it were never so much misery of body, for doing well, now; then endure the least trouble of mind for having done ill, hereafter. To have one lash of the conscience upon the mind, which no body sees; is more to him, then to have a thousand upon the naked body, and to be made a gazing stock of afflictions to all the world. 'Tis more misery to him to have sinned, then to have suffered. I will conclude with this question. Who, do you think, was most light at heart; Joseph, who was innocently and wickedly sold, to suffer the wickedness and oppression of strangers: or his brethren, that sold themselves to do that wickedness to sell him? And so much for the integrity of a godly man's heart in the love; and the integrity of his life in the practice of piety.  
A second cause of mirth that a godly man hath of his own, or from within himself, 
Second cause serenity of mind  is The Quietness, or serenity, & calm of his mind, the good order that he keeps there, & the command that he bears over his passions and affections.  
He hath so mortified his passions, and affections, that he seems to have no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or passion at all; at least not inordinate affection, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (passion) Coll: 3, 5, is rendered. I say, inordinate affection: And in this sense, I think Austin 
* Lib: 14. Dc Civ: Dei c. 1  well approved of the opinion of the Stoics; who held, that only wicked men and fools have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perturbations, 
* So Cicero reneers the word.  or inordinate affections; and that they did cupere, laetari, metuere, contristari, desire, rejoice, fear: but as for wise men and good men, they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (rendered, Constantias) even, and well ordered affections: and it was proper only to them velle, gaudere, cavere, to will, joy, and beware.  
There can be no greater joy to a King, or any other governor; then to have those that are under him dutiful, and obedient to him, and loving, and quiet among themselves. No greater content to a master, then to have all his servants at a beck: neither is there more quiet, and merrier living; then in a family, where the servants and children are orderly, and temperate, and at command. If it be so in these cases: judge then, how it is in the state of the soul (in the family of the Interior domus) when grace, and reason shall sit and command, and but say to this passion, go, and it goes, (for I will allow them to go, when there is good occasion) and to another passion, come, and it comes. Certainly, there must needs be much content where 'tis thus: as there cannot well be any where 'tis otherwise. We are not so often sad: neither do we vex ourselves so often, and so much, and so long for any mishaps; as those that come by our own default, and unruliness of our passions. For than we by't our own lips, and are grieved to think, that we might have been at home (as I may say) or at leisure to have prevented such a mischief, had we not been wholly taken up and carried abroad by such or such a passion. In such cases, the cause of sorrow being from within, where it is constantly maintained, can never keep out: & so the sorrow of the heart is reflected upon the heart, till like the beams of the sun, by long & much beating, it become burning hot, and hard to be quenched. In other cases, judgement and reason will stench the blood, and enlarge the heart where it is straitened, because it finds a reason to forbear. But here, it wrings the more for want of reason; and the wiser the man is, and the more for reason; the less merry he will be, and the more unable to excuse the fault: having only cause enough for the grief, but no reason for the cause. Now the godly man hath little or none of this kind of trouble; if he have had but time enough to discipline his passions.  
Time, I say: for time it requires, and deliberation, and policy, more than to conquer an army of men. The enemy that is intestine, is most dangerous: and amongst our own men mutinies are worse than foreign wars. A man may better overcome a thousand contrary cross actions without, than one froward cross passion within: which perhaps plays with him, and makes him sport, and laughs in his face like a fairy; but will lead him against the trees, and put him upon difficulties, and at length like an ignis fatuus, cast him into a bog of inextricable perplexities. Well then, we suppose that already he hath bred his servants (I mean his passions) to his hand, and so disciplined his soldiers, that they dare not rebel. And having thus ordered them, that every one knows his own work, and can discern a right object, & keep a due posture; and observe a fit time, and place, to stop, or run accordingly, and to hold when it is too much, or too little; I do not see how he can have much sorrow from his passions. A passion may be in him; but he will never be in a passion: I mean, so as to be all in in it, all in a passion. (as we use to say.) To instance a little, he will never be up to the ears in love: for he will love the creature so, as to hate to abuse it. So neither in hatred. He will hate sin so, as to love the man that commits it the more, that he may do him the more good. He will fear a danger so, as to have courage to undergo it. He will joy in prosperous things so, as to be sorry for his sins that make him unworthy: and he will sorrow too in adverse things so, as to rejoice that he shall be never the worse now, and the better hereafter. He will hope for the best, so as to fear and expect the worst: and he will fear the worst, so as to hope for the best; following Seneca's rule, not to hope 
* Nec sperave ris sine desperatione nec desperave ris sine spe.  without despair, nor to despair without hope. 
Third cause self-denial.   
Another thing whereby godly men cause themselves mirth, is Selfe-deniall. Whosoever is sad, is displeased Whosoever denies himself, cannot be displeased (I mean as we commonly use the word) for he regards not to be pleased. Let God afflict him; He will say, If God be so pleased, so let it be; I have denied myself. Let men persecute him, he will say, If God be pleased to have it so, I am contented: I desire not to have it as I will, but as he will: I have denied myself. Whatsoever hurt any man does him, he takes it no worse, then if it were to another man. Nay, not so bad: for he hath not denied another man; but only himself. Let him be put to it, either to be wicked, or to lose all that he hath; yet will he not be at all sad, either with doubt of what he shall do, or with fear of what he shall suffer. For in such a case, Love of a man's self, and of what is his, and thoughts of selfe-Concernments (I mean of what Concerns himself in a temporal way) are the only things that make him sad: it being impossible for a man to be merry, either when he parts with, or when he thinks he shall part with what he loves. Let the selfe-denyer have never so many losses; so long as he denies himself, he does not own himself; and he that does not own himself, will not care to own any thing else; and he that owneth nothing, cannot be sad for the loss of any thing. (Thought of propriety, is a main cause of sorrow.) Let his cowardly friends call upon him never so often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the words of Peter to our Saviour, *) they cannot make him at all to relent. 'Tis looking on one's self and pitying one's self, that makes him sad almost in all cases. (at least of sinful sadness) How do many men, and how many times do weak Christians, make shipwreck of courage, if not of a good conscience, in the use of such selfe-doting expressions as these, What! It is myself. It is my own flesh. 'Tis that which I have laboured for. 'Tis my inheritance. I have had it so long; and shall I now part with it? This goes against my very heart. The selfe-denyer scorns such language; being tender hearted to none but his brother; and for temporal good things, more a friend to any one, then to himself. What disgrace? what losses, what injuries, what dangers, what evils, can make him sad by displeasing him, who can be as well displeased, as pleased? whose eye is not upon himself; who compares not what he meets with what himself, viz: how it fits his nature, or his humour, or his condition, to do him a pleasure; but compares it still with his sinful life, determining, if it be bad, that he is worthy of it; which will abate his sorrow: If it be good, that he is unworthy of it, which will increase his joy.  
How self-denial will dispose to mirth, you will best perceive, if you serioufly consider how the contrary disposeth to sadness, and what sadness wicked men continually have from it. It is as hard to be merry with self love, as it is to have every thing to a man's mind. He that loves himself too much, will love many other things to much: he that loves many things too much, must needs have many occasions of being displeased; and he that hath many occasions of being displeased, it is impossible that he should live a merry life, & be a wicked man. It were easy to be large in this point, by instancing in several particulars wherein self-love works the wicked man sorrow: But, I must remember my own intentions, and the Reader's ease.  
Another thing that a godly man hath to make him mirth, is Faith (and good turn it hath virtue for that use; in regard the godly man's life is most upon it) I mean not only faith in Jesus Christ, for deliverance from the wrath to come (that which is enough of itself, to make him rejoice 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet: 1.8.  with joy unspeakable & full of glory) but the grace of believing with confidence whatever God says; of expecting with confidence what ever he promises: of trusting to him: submitting to his will, and wisdom: resolving that he can choose better for us, than we can for our selus: that what ever he sends us, if it be never so bitter, is wholesome, & fit for our turns. There cannot be a better thing to keep a a man in merry heart, then to have continually one to trust to. He that trusts to God, hath the best cause of mirth: because he hath the surest ground of trust, viz: the Truth of God: which is not of no concernment for matter of comfort (as it might be, if God had never said any thing what he would do for men) in regard that God hath promised so many excellent things: which seeing he hath named no particular persons, must in all reason be conceive to belong to those that believe him, and love him. If therefore there be any comfort in any of the word of God, the faithful (or the godly) man cannot be without it. Nay there is certainly in it, that wherewith he will keep himself from being sad, in any condition.  
When any danger is threatened, be it from men, or the creatures, it troubles him least of any. Come, says he; As the mountains are round about Jerusalem, so the Lord is round about his people from hence forth and for ever, Ps: 125.2. Either I shall never meet with any such troubles as they talk of; or, if I do, I am confident that the Lord will keep me harmless; for I remember a promise of his, When thou passest thorough the waters I will be with thee; and thorough the rivers, they shall not overflow thee: when thou walkest thorough the fire thou shalt not be burnt; neither shall the flame kindle upon thee, Isa: 43.2.  
Suppose it be certain, that he shall suffer: he is not so poorly acquainted with God, or so ill conceited of him, or so little child-like-disposed, to be vexed for it. He will say, It is the Lord; Let him do what seemeth him good, 1 Sam: 3.18. What? shall we receive good at the hand of God, and shall we not receive evil? Job 2.10. What? we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the father of spirits, and live? For they verily for a few day's chastened us after their own pleasure: but he for our profit that we might be partakers of his holiness. Heb: 12.9.10.  
But you will say, all the faith in the world, cannot possibly make him merry, when affliction is upon him. Ans: Say you so? what? hath it nothing to comfort a man when he hath most need? Then a Pin for faith. But certainly, it hath. For, as many things as there are, concerning which there is any promise, so fare is faith able to Comfort. In this case, it hath heard, and it doubts not of the truth of it, that the Lord doth not afflict willingly, Lam: 3.33: and therefore it hopeth, he will not be long in his punishment. It considereth, That he is God and not man: & therefore it hopeth that, he will not exercise the fierceness of his wrath, Hos: 11.9. It is enough for infidels, to lie comfortless under afflictions; and yet know, that God hath said, Happy is the man whom God correcteth, Job: 5.17. And, Whom the Lord loveth, he correcteth, Prov: 3.12. Is it nothing, in a time of affliction to have an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (or substance) of such things hoped for, as a believer hopes for, to stand by a man; especially considering, that besides the certainty of his hope, he knows withal that these short afflictions which are but for a moment, work a fare more exceeding and eternal weight of glory, 2 Cro: 4.17. So great are the comforts, & encouragements, that a godly man hath under affliction; that though he will not despise 
* Prov: 3.11. Despise not the chastening of the Lord.  the affliction so, as to reject it: (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) yet he can in a manner despise it so, as not to be affrighted with it, & made to leave God for a little beating. Nay, he can comfort himself upon thoughts of gaining by affliction. Says he, I love God: (and I am confident, he that loved them that hated him, 
* When we were enemies Christ died for us. Rom: 5.10.  will never hate one that loveth him) Now, I know (for the word of God is not to me, as the word of man; or as a letter; or dead as it is to a wicked man) that, All things work together for good, to them that love God, Rom: 8.28. I am confident, there hath been many an experience of that which is said, 2 Cor 7, 6, God that comforteth those that are cast down.  
Let a faithful man's affliction increase: as often as he feels an increase, so often will he repeat, Though he slay me, yet will I trust in him, Job: 13.15.  
He can be merry when he is reproached; because it is said, If ye be reproached for the name of Christ, happy are ye, for the spirit of glory, and of God, resteth upon you, 1 Pet: 4.14.  
If he be slandered, and ill thought of, through mistake, or malice (either way, it is that which one that is not a Believer, can hardly bear without very much discomfort, and vexation) he hath this cordial still by him to comfort his heart, that God will one day make amends for all, and bring forth his righteousness as the light, and his judgement as the noonday, Ps: 37.6.  
Let him live in never so mean and contemptible fashion, and no man regard him: he will not be be a jot the less merry for that; but perhaps the more; because he believeth that one time or other, God will honour him (which is fare better) because he hath said, Them that honour me, I will honour. 1 Sam: 2.30.  
If there come any sickness near him, he can presently say, I remember what David said, and I do verily believe him, Surely he shall deliver thee from the snare of the fowler: and from the noisome pestilence. He shall cover thee with his feathers & under his wings shalt thou trust: his truth shall be thy shield & buckler. Thou shalt not be afraid of the terror by night: nor for the arrow that flieth by day. Nor for the pestilence that walketh in darkness: nor for the destruction that wasteth at noon day. A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee. Only with thine eyes shalt thou behold, and see the reward of the wicked, Ps: 91.3.4, 5, 6, 7, 8. By the help of this grace, either he hopes to escape: or, if not, he hath presently prompted to him, The Lord will strengthen him upon the bed of languishing, thou wilt make all his bed in his sickness, Psal: 41.3. When others, even in the midst of riches, and all worldly likelihood that they will continue, are ever anon perplexed with thoughts and fears of want; the Believer, even against hope, will hope with confidence: and when the distrustful carnalist, with lamentations, and condolings, speaks to him of his future sad fortunes; he can reply with cheerfulness, Come, I will not be dismayed. I do still, as I ever did, take it to be the word of God, There is no want to them that fear him, Psal 34.9.  
If poverty have overtaken him, (perhaps because he hath been overtaken in some notorious sin of trusting in creatures, or distrusting the Creator) yet even then, if he be not wanting to himself; yea, if he be not too much present with himself, and do not trust too much to his own wits; he will comfort himself thus, I remember the saying of one that made experience of it, and one whom I believe to have said it upon God's motion, Cast thy burden upon the Lord and he shall sustain thee: he shall never suffer the righteous to be moved, Ps: 55.22.  
He can be merry, though he be forced to forsake his house, his brethren, his sisters, his father, his mother, his wife, his children, his lands, for the name of Christ; because he believes, he shall receive an hundred fold, and shall inherit everlasting life, Mat: 19.29.  
If he cannot be religious, unless he leave his parents and his dearest friends: whereas, another's heart would be ready to break, he goes from them with abundance of alacrity, remembering these words, Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, & I will receive you, And will be a father to you, and ye shall be my sons and daughters, saith the Lord Almighty, 2 Co: 6.17, 18  
He can be merry in a time of Famine, because it is said, The eye of the Lord is upon them that fear him: upon them that hope in his mercy, To deliver their soul from death & keep them alive in famine, Ps: 33.18.19, In such a time; when all the people of the country besides him are sad, and know not what to do; he will cheer himself up, and say, Although the figtree shall not blossom, neither shall fruit be in the vines, the labour of the olive shall fail, and the fi●l●s shall yield no meat, the flock shall be cut of 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, Habak: 3.17, 18.  
He can be merry in a time of War, because he believes not that only in famine, God will deem him from death, but in war also, from the power of the sword, Job: 5.20.  
He can be merry under oppression, because he believes, that God will be a refuge for the oppressed. Psal; 9.9.  
He can be merry the same day that his father dies, because he believes that God is a father of the fatherless, Psal: 68.5.  
He can be merry though all the men in the world be against him; because he believes, that, so long as his ways please the Lord, the Lord will make even his enemies to be at peace with him, Prov: 16.7.  
He can be merry, though the Devil be close by him to devour him; because he believeth, that God doth give his Angels charge over him to keep him in all his ways, Ps: 91.11. And that he will not give them charge without power to execute.  
Although he know, that, as long as he is in this world, all this world will be one way or other for his hurt, (by temptation, or some other way) yet he can be merry, because he is still thinking, that Christ gave himself for his sins, that he might deliver him from this present evil world, Gal: 1, 4, and that whatsoever is born of God overcometh the world, 1 John 5.4.  
He can be merry in a strange country (where it is hard to be merry, so long as a man hath the heart 
* Exod 23 9  of a Stranger) because he believeth, that God loveth the stranger, Deut: 10.8.  
He can be as merry in the night, as at any other time (which the wicked man will hardly believe, because he uses no revelling, nor drinking) because it is written, When thou liest down, thou shalt not be afraid: yea thou shalt lie down, and thy sleep shall be sweet, Prov: 3.24.  
He can be merry, if he have never so great a design in hand (whereas in such cases, other men are full of sad, and perplexed thoughts, and doubts, how it will succeed) because he believes, that if it be not displeasing to God, or not for his own good (in which case he does not desire it should succeed) so long as he commits his way unto the Lord, and trusts in him; he will bring it to pass, Psal: 37.5.  
He can be merry in temptation, because he knows, if he be faithful himself to believe, God will certainly be faithful to help, and will not suffer him to be tempted, above what he is able, 1 Cor: 10.13: But especially, because his hope extendeth not only to a freedom from this temptation, but in little time a complete conquest over the tempter, having this word for it, And the God of peace shall bruise Satan under your feet shortly, Rom: 16.20.  
If he be called before the enemies of the truth, to speak his mind of it (when others are sad and troubled either with fears or doubts) he can be merry, because it is written. Whosoever shall confess me before men, him will I confess also before my father which is in heaven, Mat: 10.32. When he hath confessed, & is put to suffer for it, he rejoices the more, upon remembrance of those words of Christ, Blessed are ye, when men shall revile you, & persecute you & shall say all manner of evil against you falsely for my namesake. Rejoice and be exceeding glad: for great is your reward in heaven: for so persecuted they the Prophets which were before you, Mat: 5.11.12.  
If he be cast into prison, he will not be dejected; because he knows, that God despiseth not his prisoners, Psal: 69.33. That he heareth their groaning, Psal: 102.20: and in due time bringeth out those that are bound with chains, Psal: 68.6. Neither need he be sad, because he cannot be revenged; inasmuch as, if he were desirous of revenge (which he is not) he knows not only that vengeance is God's; but that he will certainly repay, Rom: 12 19  
If he be presently to suffer death, it is all one: for he will make himself merry with this, that he that looseth his life for Christ's sake, shall find it; Mat: 10.39.  
But it may be objected, 1. How know you, that these promises belong to every faithful man? (especially) what warrant have you, to claim a right in those promises which were made to particular men? Ans: I will reply in no more words then these: What warrant hath the Author to the Hebrews (chap: 13.5.) to exhort the Hebrews to be contented with those things which they had, upon this encouragement, For he hath said, I will never leave thee, nor forsake thee? when as these words were spoken unto one particular man, viz: Joshua, Jos: 1.5.  
2. It may be objected, In these cases that you have mentioned, it is easy not to be sad. A Stoick's stomach will go so fare: and in most of them, it is no more than your godly man is bound to do. But what can he do against those evils, that in his own opinion are indeed to be lamented? As for example.  
1. Continually repeated sins. 
First Object  Can your faithful man, that should be sorry for sin, be continually merry, and yet be continually sinning? Ans: First, I do not say, he is continually merry. Secondly, I say, that there is some joy in a godly man's heart, even while it is sorry. The thing that rejoiceth him notwithstanding his sins, is the same grace of Faith still, whereby he believes, that the Lord is merciful, and gracious, long-suffering, and abundant in goodness, and truth, keeping mercy for thousands, forgiving iniquity, transgression and sin, Exod: 34 6.7. And that he will be so in particular to him; because he is none of those, to whom he denies to show himself in those terms, viz: those who sin presumptuously, and with delight. So long as he endeavours not to sin (and therefore John first bade the Christians be careful, that they did not sin before he told them those words) If he sinne, he knows he hath an advocate with the Father, Jesus Christ the righteous, who is the propitiation for his sins, 1 John 2.1.2. And knowing that this Advocate was of God's appointing; he is always comforted with this, that if he confess his sins, God will be faithful, and just, to forgive him his sins upon his intercession, 1 John 1.9.  
2. 
Second Object  Ignorance in spiritual truths. Can one that is greedy of knowledge (as your godly man is) be without his desire; and yet be merry? Ans: Yes, he can be so, if he be certainly persuaded, that he hath received an unction, whereby he knoweth all things that are for the present needful to be known, 1 Joh: 2.27: and that God will certainly guide the meek in judgement: and teach the meek his way, Psal: 25.9.  
3. 
Third Obj ct  Scarcity, and weakness of grace. Can he that is so much a thirst for more grace, and very hungry for the food of life be merry with but a little of it? A very thirsty, or hungry stomach, cannot be merry with little meat, or drink. Ans: I must needs confess, this is a thing would break my heart for sadness (so I must say still, say you what you will) were it not for Faith, whereby I believe, that God will pour water upon him that is thirsty, and slouds upon the dry ground, Isa: 44, 3: and that he will fill the hungry with good things, Luk 1.53. He that so much desires to persevere with God, & knows his inability thereto; it is impossible he should be merry, if he did not believe, that the Lord is faithful to establish him, & keep him from evil, 2 Thes: 3.3. And he that doth confidently believe this, how he can be sad for fear of falling away, I see not.  
4. 
Fourth Object  Strength of corruption, and inclination to sin, and love to the creature. Can one that is still crying out, Who shall deliver me from the body of this death? 
* Rom: 7.29.  be merrry as long as he is in this bondage? Ans: Yes he may, if, besides his being justified nevertheless by faith in Christ at the present, he have also a certain hope to be eased thereof, by little, and little; as indeed he hath; seeing he builds upon it, that Christ will be to him, first, or last, wisdom, righteousness, sanctification, and redemption, 1 Cor: 1.30.  
5. 
Fifthct Obje  The silence of the spirit. What can he do now? Ans: Faith will comfort him still. For by that he believes, that his heavenly father will give his holy spirit to them that ask it, Luk, 11.3.  
6. 
Sixth Object  Hiding of God's countenance. Can he that places all his mirth in (or at least, grounds it upon) the enjoyment of God; be forsaken of God, and not be sad. Ans: I confess, here is sadness indeed: but either first it is but for a moment, to speak of, (as it is said, Isa: 54.7. For a small moment have I forsaken thee: but with great mercies will I gather thee:) and then you have no reason to make such a matter of it. Or secondly, It hath together with the shortness of the time, a knowledge that it will be so: which will sprinkle some drops of joy amongst the sorrow; even upon the remembrance of this word of God, He will not always chide, neither will he keep his anger for ever, Psal: 103.9. Besides, the faithful man cannot forget those words of his Redeemer, He that hath my commandments, & keepeth them he it is that loveth me: & he that loveth me, shall be loved of my father: and I will love him, and manifest myself to him. If a man love me he will keep my words: and my father will love him: and we will come unto him, and make our abode with him, John: 14.21, 23.  
7. 
Seventh Object  Dullness to duties (v: g: prayer &c:) Can a soul that loves God, be merry, when it cannot express its love to him? Ans: God forbidden a man should be so senseless, as to be merry in such a case. But this I say. First, that he will be so but for a little while. Secondly, that he is not without comfort, because he knows it: inasmuch as he believes, that in due time God will prepare his heart; and (whereby he will be a gainer) at such a time, as he will cause his ear to hear, Psal: 10. 
* Thou wilt prepare their heart, thou wilt cause thine ear to hear.  17. Though he be straightened in his own spirit, and cannot open his mind: his comfort is, that the spirit of God will make full amends, helping his infirmities, and making intercession for him, with groan thot cannot be uttered, and that (to be sure) according to 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the will of God, which he himself perhaps might be defective in, Rom: 8.26, 27.  
8. 
Eighth Object  Ill success in prayer. Can a man be merry that is continually praying, and desiring, and never obtaining? Ans: This will vex another man indeed; but a faithful man it cannot; or at least it will not, but by his own default. For he knows it, and takes it for a certain truth; if he be not in fault himself, or there be not some other impediment which he himself would allow, if he knew it; that the Lord (for his part) is rich unto all that call upon him, Rom: 10.12.  
9 The afflictions of the Church. He ought, 
Ninth Object:  (and if he ought, he will, if he be a godly man) weep with them that weep, Rom: 12.25. Ans: First, I do not say, a godly man is never sad at all. Secondly, I say, that he may weep, and yet not be sad so as wicked men are, or as wicked men think godly men to be, viz: troubled, and vexed with anger, doubt, fear, and the like. Now he is the less sad in such a case because he believes that word of God, As the mountains are round about Jerusalem: so the Lord is round about his people, Psal 125, 2: and that though the power of man should, yet the gates of hell never shall prevail against him, Mat: 16.18.  
I have been the longer in these instances of faith, because I would show the young, weak, and doubtful Christian, the way of improving this grace. And I have spoken so much upon this faith of Trust, rather than upon faith of justification, and election to glory; because I know it to be common for wicked men to pretend to that, who have nothing at all to say to this: the falsehood of the former, discovering itself by the want of the latter.  
Now I cannot be so large as to express: but, upon what is said, I desire you to consider yourselves, what a deal of sadness, and vexation, must needs attend the wicked man, who wants Faith. Every evil hath its full power on him. When he is in want, he cannot believe that God will provide for him: and so maketh haste to supply his want himself: and making haste, is necessarily subject to anger, obnoxious to hindrances, and can never be at leisure to be merry. When he hath any business in hand, he cannot commit it unto the Lord. Trusting unto nothing upon which he can depend; he doth every thing with solicitude, and is continually vexed with cross, and failings, and miscarriages. When he is wronged, he cannot believe that God will recompense, and so free himself of the trouble by leaving the judgement to him: but unnecessarily puts himself to abundance of pains, and discontent, and vexation. I might instance further: but I intended only to show you the way.  
I should in the next place speak concerning Hope, but that I have spoken of it already, when I treated of the godly man's estate in expectation. The next thing which I will speak of; shall be Love: which wheresoever it is, and to whatsoever; whether it be to God, or men, or any thing else; expelleth any sadness, or vexation that may come from such objects, as heat doth the cold. Love to God, though he shall whip a man never so much, will make him close his lips, and kiss the rod that strikes him. It will make him as mute as David was, Ps: 39, 2: dumb with silence. Love to God, will produce a liking of any thing that comes from him: and a liking that comes from him, will make him rejoice with thankfulness, if it be good: if it be bad with patience. Love to men, though they shall persecute him never so much with injury, & revile; will make him prosecute them again, not with suits in law, to revenge; but with suits in prayer to convert He will behave 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ign: ad Eph: Ed: Voss:  himself as a Brother; but he will be Imiter only of Christ. Though they curse, yet he will bless. The more they delight to vex him, to work him sorrow: the more will he delight to endure it with patience, and overcome it with joy. And indeed, he cannot be angry with them, for any hurt that he receives by them: because he does not take it (and so it is, as he takes it) as from them: no more than a man does a wound which he receives from the sword (for such a thing the wicked 
* Psal: 17.13.  are in the hand of God.) No, he takes it as from God: and therefore he knows, he must; nay therefore he is resolved, he will be contented. Let it be Shimei, that curses; and let him curse never so much; yet he will say, 'Tis the Lord, and that is all he will say. He knows he hath deserved to be punished by their wickedness: and he knows he is pardoned for those sins by which he deserved it: and therefore let them do what they will, they shall never make him angry, nor sorry, nor weary. He is one that can say with the Prophet Isaiah, upon the same confidence that he did (viz: that God would help him.) chap: 50, 6, I gave my back to the smiters, and my cheeks to them that plucked off the hair, I hide not my face from shame and spitting. And no wonder he does thus, being taught to do so by God himself, 
v: 7.  who opens his ear in the same manner, as the Prophet says he had done to him. He is taught to believe that there is no evil in the City, but the Lord hath done it: and he is taught to say always, The will of the Lord be done. So that, come what will, it is welcome: because he looks upon God as the author, whom he loves too well to repine against him.  
Love is a cheerful passion. If a man be slow, it will make him quick. If a man be careless it will make him diligent. If a man be covetous, it will make him liberal. If a man be silent, it will make him speak: 
* And sing too, according to the old saying Amor musicam docet Plut. Symp: lib. 1. prob: 5.  and if he be sad, it will make him merry. It is a question usually discussed whether there can be joy, where is not, or hath not been love before: and it is generally held affirmatively. Austin 
a Lib: 14. de Civit: Dei: cap: 7.  called joy Amorem boni habiti The love of a good obtained. There cannot be a better thing to prevent sadness, then Love of Friendship. 
b Amor amicitiae.  For it is in its nature selfe-denying: putting a man out of 
c Amor facit amatum in amante esse & vicissimamantem in amato, Thom: Aq:  himself, and making him live in the thing that he loves. But to speak a word more of love towards men, as I spoke of it before (meaning not love of friendship, but pious charity) You will not imagine what quietness, (and consequently what cheerfulness,) is in the spirit of that man, who hath the love of every man within him, though he have 
* Redamari non est de essentiâ amoris  not the love of any without him; I mean, that loves every man; though every man hate him. Hatred, (and so envy, 
a Damascenus dicit invidiam esse speciem tristitiae.  and every passion that hath but the least spice of hatred in it) can never be without sadness. Either the man hath a cause of his hatred, an injury offered: which if it do not grieve him (as I make no doubt but sometimes he is glad of a provocation) then want of power to revenge, want of instruments to employ, or one unpleasing circumstance, or other, will do it. Or else, he hath no cause (in which hatred he is most bitter, and most frequent) and then, besides the trouble of mind to make one, and the remorse of conscience for having none; his enemies are the more, and the difficulty of executing his malice is much the greater. The object of Hatred, is Malum evil, either so indeed, or appearing so: either of which, if it do not make a man sad, will be sure to keep him from being merry. In all the passions whereof hatred is the ground work, (or one of the ingredients) Aristotle puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sadness, and trouble; as if haetred could not sooner be kindled; but sorrow, and trouble must presently catch a fire. Now Love in a godly man, like a predominant element, hath so overspred his whole nature, and so conquered and corrected the adversary passions: that there is not so much left of any one of them, as to be strong enough to draw up one cloud upon his face, or a wrinkle upon his brow, or one angry word from his mouth. Meet him when, & where, and in what condition so ever; you shall be sure to find him, in his countenance, in his speech, & in all his carriage, loving, and cheerful, & very well pleased. He will have his head anointed; & his face washed: & be ready to speak, & willing to be spoke to, when he goes abroad; though he have fasted, and wept, and mourned in secret, never somuch. (though I must confess, I find too many professors defective in this kind) Certainly there must needs be much the less sorrow, where so much Love is; which does not only cover, and pass over: but prevents the committing of multitude of offences.  
The next thing that I have to speak of, 
Fifth cause Fear of God  I shall but a little more than mention: but mention it I will, lest it should be objected to me: and because I know, wicked men will hardly believe, but such a thing must needs be a cause of sadness. That which I mean, is The Fear of God. He that fears God for love, is so beloved of him, that he need not be afraid of any thing: and he that is not afraid of any thing, will be sorry for nothing. He that fears God, is afraid to displease him: he that is afraid to displease him, will take nothing impatiently: and he that takes nothing impatiently, will not be much vexed for any thing.  
The next best herbs that grow in the garden of the Spouse, so good to prevent, and to purge melancholy, are Patience and Meekness, and Humility. Herbs, that grow all very low, and by the ground; and so the less exposed to weathers, and tempests, 
Patience.  and troubles. For the first of them Patience, (I mean the Habit of suffering well, though a man be not actually afflicted) there is not any thing in the world, I should prescribe, so soon as it: not to put a man in a fit; but to set him in a kind of habit of mirth. It hath a sovereign virtue, to take out the sting of the worst reproach, that any busy pettish wasp, flying in my face, will fasten upon me. It hath a virtue to take out the teeth, that it by't not at all; or to expel the power of the greatest affliction. It will whet, and sharpen thee a stomach, to slight the greatest abuse. It will strengthen thy stomach, to live well upon the hardest fare. It will cleanse thy stomach from choler, and phlegm: from testiness to be moved, and dulness to be daunted: so that any course meat shall please thee, any injury down with thee, and nothing shall make thee sick. It will take away the loathing of the appetite, and the prejudice of the judgement, and give thee a resolution (which many times is sufficient) to relish the potion (I speak of wrongs, and crosses, and the like) like a patiented indeed.  
A patiented man will apply himself betimes to the hand that strikes; and getting near the rod as soon as it is moved, must of necessity by so much abate the force of the blow, as he stops the motion of the rod. Either the trouble of an evil will be prevented: or the evil of a trouble will be soon allayed by such a compliance. The way, many times, to prevent a blow in the face, is to set a man's face toward it, and catch the ball in his hand ere it come so fare. A thing that falls on a man from on high: if he stand still; and either shrink his shoulders, and pluck not up his courage, but let it fall into his heels; or be taken napping; or do not think he may be hurt, and so provide not for it: may by these means beat him to the ground. Whereas if he gather up his spirits about him, and call up his courage, and bear up his shoulders, and endeavour, and spread his arms to embrace it; he may bare the burden without hurt, and not lie under it neither, but stand upright. In the like manner the case stands with thee, Christian, when any evil befalls thee: and after the same manner must thou behave thyself. Be afore hand with every cross. Look for every evil, thou canst think of, as if it were falling; and ward the blow. Expect every thing: and by this means thou wilt not 
* Nil ad mirari, prope res est u na, Numici, So láque quae possit facere & serva re beatum. Hor: ep:  wonder at any thing: which is the only way to make a man composed in spirit, and consequently quiet, and able be merry in any condition. It works in a man an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a constant temper of mind, an equability, or moderation: which doubtless is a notable qualification for a merry heart: and therefore the Apostle, after he had bid the Philippians Rejoice &c: ch: 4, 4: presently added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c: Let your moderation be known unto all men.  
And as in all manner of affliction, patience doth either make the burden light, before it light upon the man; or the man's heart light in bearing it: so much does Meekness in afflictions from men; and more too; in regard that I cannot exercise my patience, till there be an affliction to suffer; but my meekness I can. Many times, the affliction which else would have been kindled, if I had been stout, and hard enough to have struck fire upon; whereas by patience, it could have been only lessened, and weakened; by my softness, and gentleness, and meekness, is altogether prevented. A godly man, having both meekness at all times, to carry himself; and patience in persecution to carry his cross; will either be quiet with all men's consent, or be merry in spite of their teeth. A meek man hath seldom any bodies ill will: because being no busy body to be in many places; he is seldom in any body's way, to give him occasion of offence. Either he is quite out of the way; private, and retired, possessing his soul in humility: or, if he be in the way; he is so low, and close to the ground, that none but he that hath a hellish foot, and treads under ground, can stumble at him; and none but he that hath the devil in his heart, can find in his heart to molest him. If any malicious spirit shall be angry for want of an occasion; and, since he could not be moved by him by a provocation, will be moved by the devil by a temptation to injure him: he will either make the fire go out for want of fuel, (making him leave striking by not resisting, weakening the blow, by withdrawing his body, and lying like the dog upon his back, so that, unless he be worse than a dog, he will leave off biting.) Or else, if his enemy be resolved to persist, and there be no remedy but his body must needs suffer: yet he will be sure his soul shall do well enough, and with very indignation bear up.  
He will clap his head under his wings, like the beaten Cock, (that would seem to be beaten so much, that he may not be beaten any more) and when the other thinks he hath brought him to despair, laugh in his sleeve, (or in his heart) and be merry where no body can see him. Whosoever can bear an injury offered; can easily forbear to return an other: and he that can forbear, and hold his hand but never so little; will be so glad of his forbearance, and so proud of his patience, that for the joy which he hath for so doing, he would not for all the world, but he had done as he did. 'Tis as much joy to a moderate man, that he hath tempered his passions; as it is to a temperate man, that he hath moderated his appetite. A patiented man (saith the Son of Syrak) will bear for a time; and afterward joy shall spring unto him, chap: 1.23.  
He that does not think himself so good, as not to deserve to suffer an injury; will think the offering of the injury not to be wondered at, and the suffering of the thing itself not to be grieved for.  
I pray, do but consider, who is most likely to be merry; or who is likely to be most merry? he that is meek, and hath injuries offered, but never receives them: or he that is proud, or stomachful, and provokes men to injure him, and receives the injury, and cannot take rest, till he have taken rvenge? 'Tis not easy to think, unless thou hast tried, what content, & joy, and triumph, it is to a godly man (more than if he had obtained a conquest over his person by force) as it were to starve his enemy's malice, by denying it matter to feed on: to weary him out with waiting for provocations: to make him vex, and pine, and waste his own strength; and so to get the better of him (as Fabius did of Annibal) by slighting, and forgiving, and refusing to fight with him. Such a man as this, who is merry not only by his patience, but for his patience, and not only glad to suffer, but glad that he hath suffered (which is a joy that will last to all eternity) notwithstanding all his sufferings, let them be never so many, we are so fare from thinking him a sad disconsolate man, and an object of pity: that we are rather of Aristotl's mind, not to commend him with praises, but to magnify him with admirations 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jam: 5.11. We may venture to call such men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of blessed memory, while they are yet amongst us. Godly men, upon the account of this and other such graces, are so fare from being ordinary men, that they seem not to be men at all, but Angels: for they live Angels-lives, and have their conversation in heaven. Every godly man, is a man of a heavenly spirit; and no earthly thing in the world can have power over him. Only a sad look from heaven, can make him look sad. 'Tis not all the foul weather of scornful looks; nor the continual showers of scornful speeches, can do it. 'Tis no news to him to be hated, that abhors himself: nor to be vile, to him that hath humility (which is the next virtue that I mentioned) because he is vile in his own eyes already; which makes him not care how vile he is in another's.  
Do not think to make him sad, by reproaching him with lowness: and baseness in the world's account, 
Humility.  who is so in his own. Thou canst not make him lower than he is already; for he is as low as the ground which thou treadest upon, and makes it his common practice to lay his mouth in the dust. All thy hard say, and reproaches, that thou castest upon a godly man, fall upon him like stones upon a bag of wool, or fiery darts on a leathern shield (Eph: 6.16.) His clothes are girded close to him (for he is no lose liver) with truth, and innocency (Eph: 6.14.) and he hath also upon him the breastplate of righteousness: so that thou canst take no advantage against him. Thy reproaches have not the power upon him, which they have upon a wicked man. For there they meet with resistance, (like stones struck upon steel) and strike fire, and make a combustion. The least spark of fire, will set him all in a flame. Having much combustible matter of passions; he is soon incensed and troubles himself for revenge, and is sad if it be but delayed. The godly man is above wrongs, and injuries, and miseries, and the world, and all. Without pride be it spoken, he scorns to take notice of his enemy, or his malice. He hath humility indeed, which makes him look low: but he hath nobility too (by adoption) which makes him look high, and live above the things of a lower world. His humility will make him look upon the ground: but not for dejectedness, as if he could not look upward; nor for affectedness, as if he thought it a good work (as, I fear, many do) but only that he may not look, and gaze upon the things that are round about him, and see such things as may displease him, or grieve him, or seduce him. He hath none of those cares, 
* Non de integrâ conscientiâ venit studium placendi per decorem, Tertull: de Cult: Faem:  which the proud man hath so many of viz: among others: lest his clothes, or his words, or his carriage be not fine enough: none of his fears of being counted foolish, or childish, or clownish, if his looks, or his language, or his carriage, or his compliments be not in the fashion, or according to his quality: None of his sad thoughts, for coming off ill at such, or such an exercise; or suspicions, that such a one looks upon him, when he is doing this or that: Lastly, none of his jealousies, nor doubts, nor misconceits: with in finite more such troublesome businesses, which the proud man's head is continually full of.  
Next to his humility, and carelessness of being honoured with esteem, and reputation (an excellent preservative against sorrows, and vexations, which continually hang like flies upon those that are shy, and nice in such things) is his Carelessness of being honoured with preferments, and places of wealth, and power. I call this carelessness, Modesty, or want of ambition (for we can go a little further than Aristotle, who would not allow of Aphilotimy) 'Tis a virtue this, that having little to do, and less to care for; can quietly sit, and sing, or sleep, without disturbance either from within or without: while Ambition, seeking great things for herself, walks up & down, scratching her head, and biting her lips; as sad, as cares, and doubts, and fears of miscarriage, with multitude of thoughts, and multitude of enemies, and multitude of obstacles, can make her. And yet hath not a godly man less honour (in men's hearts; that is, that they think him worthy of preferment) for not caring for it but even so much the more. Whereas the wicked man hath many times the less, when he looks most after it: and when he hath most, he hath none at all, Prov: 3.35. The wise shall inherit glory, but shame shall be the promotion of fools. When he hath all: he hath no content: for he is, as Solomon says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov: 28, 25: big, and wide of spirit, of a large heart, hardly satisfied: like a longing stomach, always craving, and never filled, till it be full. The truth of it is, the godly man is soexcellent in this & other virtues, that the wicked man himself cannot choose but honour him in his heart, whether he will or no. Nay, in spite of his teeth, sometimes he does bewray and discover it: for you shall see him stand gazing, and amused, and amazed, when he sees the temperate man, and the devout man, and the self denier; and their faces seem to shine, when he looks upon them. I might speak a great deal more in the commendation of a modest man's life, in relation to his mirth, and joy: but I forbear, lest I should make him blush.  
Another virtue, which the godly man hath, much conducing to a merry life, is Taciturnity, or Saying little: as little troubled with sadness, as it is with repentance: For (as Plutarch 
* De Liberis educan dis.  said) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (in B. Hall's english) It repent me oft that I spoke to much, seldom that I held my peace. It was the saying of a wiser man than Plutarch, Who so keepeth his mouth and his tongue, keepeth his soul from trouble, Prov: 21.23. Nulli tacuisse, nocet, nocet esse locutum. In many words there must needs be much hurt, and offence, either to the hearer or speaker: and, I believe there is as much vexation in the world, for words, as for deeds.  
But, the most constant companion of godliness, and the merriest companion of all, 
Contentedness.  is Contentedness. Neither is it an ordinary merry companion; one that will be merry with them that are merry; or one; with whom a man may be merry, if he will: but such a one as will make mirth, wheresoever it comes; always preventing trouble at home; always ending, and never be ginning brawls abroad. Well may Contentedness make a godly man merry, be he never so miserable: for, it will make him rich, be he never so poor. Make him rich, did I say? or rather declare him only to be so? And yet no disparagement to contentedness, neither; as long as the honour redounds to godliness: with that, I know, it will be well contented. For godliness first is gain by itself: and contentedness is the gain, or the fruit, of godliness. But such a fruit it is, as it bears continually, winter, and summer; and more in the winter, then in the summer: for adversity is her chiefest bearing time. I think, you may take those words of the Apostle, 1 Tim: 6, 6, Godliness with content is great gain, in the sense which some do those of the Wiseman, Wisdom is good with an inheritance: so, as if I say, a wise man is strong with his armour, or the like. A godly man, though he have never so little; having contentedness, hath as much as he can desire. Now he that hath the goodness to desire but little, and the happiness to desire no more than he can have: how can such a man choose but be merry? A godly man is never without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moderateness of passion. Now where there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is also 
* Sufficiency by himself.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (for if I care not how it go abroad, & am one manner of man, go how it will, and have that within me which will serve for every condition; I have no need of foreign things, & have enough of my own, or I count it enough that which I have, (which is all one) and so I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is, 'tis impossible any condition should make the man sad For when a man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as who you'd say selfe-sufficient) & cares for no more, as long as he enjoys himself, or is able to live by himself; he cannot be troubled for want of other things, and consequently cannot be sad. On the contrary, the wicked man who mindeth earthly things, enlarging his desire as hell, and being as death which cannot be satisfied: the objects of his coveting are always so many, and those things which he can obtain, so few; that, like a longing woman, he cannot choose but be always sick, and sad in mind, both with the trouble of coveting so much; and the thoughts of his misery, that he covets what he cannot have, and that he cannot have, what he covets. But especially, is he thus sad, if his main vice be to be covetous, I mean in that sense in which we usually take the word, viz: covetous of money, or wealth, either to get, or to keep it, or to increase it: wherein he endures so much pain, and fear, and distraction, (as, it may be. I shall show you more fully in its proper place.)  
Another cause of mirth which godly men usually have (wicked men but seldom) is laboriousness: and business of mind, and love of employment: qualities, that are of excellent use in a man's heart, to fill up the room, and stop the entrance to sorrowful thoughts, and fears. As, on the contrary, constant experience tells us (and I can say somewhat myself) if a man do not busy his mind, but be either a busybody only, and wander about from house to house to tattle and prattle; or else lies gaping, and folding his hands out of sluggishness; or making pictures in his fancy, as children do in the walls, out of pensiveness and dumpishness: I say, if a man have such abundance of idleness (as the Prophet's word is Ezek: 16 40.) let him have never so great abundance, and fullness of bread: let him have an affluence of all worldly things to his mind, and let every body please him, and do all that they can to make him merry (besides being more exposed to the temptations of Satan, & more open to his assaults, while he hath no Work a doing, to keep him out) his own necessarily active, and still busy (such is the nature of his soul) but yet idle, and not busied mind, and fancy, will work him sorrow enough, and more than ever he will be able to conquer, though nothing from without was ever able to overcome him.  
Another virtue of a godly man that will dispose him to mirth, is Temperance: a virtue that will make the heart as light, as it doth the rest of the body. A Temperate-man, first Resolves to use but a little; and therefore hath not much trouble of care, to provide what he would have. Secondly, he doth use but a little: and therefore he hath not much trouble of fear, that it will do him hurt. Thirdly, he hath used but a little: and so is free from the trouble of distempers, pain, and sorrow, and of much loss to boot. It were easy to be large upon this: But I have much field, and I cannot tell how to stand long upon one place.  
There is one more, that is fare beyond all the rest, a virtue, shall I call it? or, a compound of virtues? I mean, harmlessness, or Innocency, or unwillingness to hurt any body for the present, or hereafter. (for of innocency, i: e: unguiltinesse and not having done hurt heretofore, I have spoken already) He that will not hurt his enemies with injuries, will never hurt himself with sorrows and vexations. I think, there is none more troublesome to himself, than he that is most troublesome to others. The creatures of prey, live solitary in deserts, & disconsolate places: while the poor harmless sheep, and other such creatures as they are (though they be nearest the slaughter) skip, and play, and think of nothing. The innocent man, intending to hurt none, and having a desire to do every one good (while he knows, that non-intention to hurt is sufficient to excuse, & a desire to do good, good enough to commend him) can no more be sad for having done hurt, than he hath cause to grieve for not having done good. 'Tis not the act of doing hurt, will make a man the worse: no more than the power of doing well, will make him the better.  
With his unwillingness to do hurt (for else I should not care much to commend him) there goes a willingness to do good, than which there is nothing that works more constant quiet to the soul of any Christian: especially if his endeavour be for the soul of his brother. The object being better; the good done is the better too, the person's commendation more, and the joy for having done it, greater. To enlarge a little here (though I have spoken to this purpose already) What a deal of comfort does a man take? what happiness doth he count it? and with what joy does he tell of it, and remember it, that he lifted up an other man's ox out of the ditch? or saved his lamb from the fox? or any thing else, though it be but of little value, from the fire! How much more joy then, think you, must it be to a man (unless he do well, and know not of it, which is more than he can do: for a senseless creature may as well do a good deed, that hath no knowledge at all; as a reasonable creature, if he have no knowledge of what he does) to have saved, or won, or gained a soul (for such a thing it is to convert a soul; and we have no weaker adversaries than Satan, and all the world to contend with us for the prize) to have lifted it up from the pit of hell, recovered it from the jaws (not of the fox, but) the Lion, and snatched it as a firebrand out of the fire, when it was so near to be burnt? If it be such a comfort, and joy, and glory to a Schoolmaster, to have made a good scholar in human learning what must it be to have made one in Divine? (and there is no learning, truly learning? but the Divine: nor any Divine learing truly Divine learning, but Christianity, and godliness) Paul calls the Christians in Philippi his joy, and crown, chap: 4 1: and so those or Thessalonica, his joy, and Glory, 1 Epist: chap: 2.20. Surely, he that converts a sinner; since his charity is all as much; his joy must be no less than the woman's was, when she found the g●o●t, or the Shepherd's, when he found that sheep that was yielded for lost.  
And here, now I am speaking of saving of souls, and converting of sinners, (In which I comprehend strengthening the weak, instructing the erroneous, and ignorant, and comforting the afflicted, and all other such actions of a godly man as these are, (tending to the benefit of other men's souls) I have an ocean of matter before me, & I have much ado to forbear launching into it; but I am afraid of going too fare, or tarrying too long at sea, it is such pleasant sailing.  
There are two things more in a godly man that dispose him for mirth, which I will but mention. The first is, the Agreeing of his Will with the will of God. The second is (that which will follow upon this, and the rest of his qualifications formerly mentioned) a preparedness for any condition, or time, though it be the very last judgement; for he lives not in darkness; and therefore that day cannot come upon him as a thief in the night, 1 Thess: 5.4.  
For the first, that it is so, may not be questioned: for his constant prayer is, Thy will be done; and his ordinary motto, The will of the Lord be done, or, It is the Lord, let him do what seemeth good. And then, if it be so, that he may be merry in any condition, is all as true. For, if his will be according to the Lord's will: nay, if his will be at all times this, that the will of the Lord be done; and he knows that there is no evil in the City, but what the will of the Lord is, should be done: 'tis as impossible, that any evil should make him sad; as it is, that, that which is according to his will, should grieve him: which cannot be.  
For the second, that it is so, appears by all my discourse hitherto concerning his cenditions. For being furnished with good qualities, and all things necessary within; doubtless, he is provided to entertain any guest that shall come from without, and to welcome and comply with any accident. Which if it be so; that he cannot be sad will follow; because, being so prepared; he knows how, and he hath ability wherewithal to do it. He will use every condition so, as it shall in no way force him to sadness. If it be bad; he will not be so much troubled as to be sad now; and if it be good; he will not be so much gladded, as to occasion himself to be sad for it hereafter; as other men are wont to do through want of moderation. Having so many props, and helps, as he hath (the grounds, and causes of joy, which I have mentioned) and being so well taught as he is, by the spirit from within, and by experience from without; and endued with so much strength, and courage from above: like a thing that is square; which way soever he falls, he will stand upright; and throw him, how you will, he will be sure to pitch upon his legs, and courageously say with Paul (Philip: 4.12.) 〈◊〉 know how to be abased and I know how to abounds every where and in all things, I am instructed both to be full, and to be hungry, both to abound and to suffer need.  
It were easy to show, what quiet the Continent man hath, in comparison of the Incontinent man: whose restless burn with desire, and his difficulties, and fears, and diseases, in, or after the accomplishing of it; there is none but will easily believe. So likewise, to show how quietly, and void of vexatious thoughts, the Merciful man lives, in comparison of the Cruel man. Neither were it difficult, to enlarge upon several other commendations of a godly man, in regard of his virtues, and the usefulness of them ro the producing of joy: but this much may suffice or the present.  
There are also several other ways for a godly man, to make himself merry. I could show him some out of Basil, in his sermon of , wherein he explains those words of the Apostle, Rejoice always &c: For putting the question, whether the Apostle did not exhort Christians to an impossibility, in regard that at all times, either they are in afflictions, which it is impossible they should be glad of; or have committed sins, which they are bound to be forty for; he answers himself, and says; First, that misery, and sin, 
* Licet uti peccatis Estius in L. 1. Dist: S. 2.  which breed so much sorrow to others; to a man that is in Christ, prove an augmentation of joy. Secondly, that such a man, in the greatest affliction, hath those things to meditate upon, which will afford him abundant occasion to rejoice: as, among other things, his creation out of nothing; his being made after the image of God; his having reason, and understanding; his power to discern between good, and evil; his restauration after his fall; and his hoped for resurrection after his death.  
In the next place, because the carnal man, (whom Idesire to lure over to christianity) understands not these things, & is better acquaintend with worse; I think, it may do well, now I have spoken so much of the chief causes of joy, which a godly man hath: to say somewhat of the chief causes of sorrow which he hath not: especially considering, that men of fearful and prejudiced minds, though you tell them of never so much good, which they never thought of; you had as good say nothing, unless you tell them likewise, how they may avoid never so little evil, which they are afraid of; although that evil be so clean contrary to the good, that it cannot consist with it. You shall never make them merry, by telling them of living in plenty, or an assurance of having this, or that; unless you can persuade them, that they cannot come to poverty, by such, or such a mischance; or that nothing can hinder them of it, or take it from them. There are within a man's own self, two grand enemies to his own mirth, Care, and Fear. He that hath the first, is sad, because he thinks he cannot obtain: and he that hath the last, because he thinks he cannot avoid, what he would. For the first, The godly man may not, (and being a godly man, will not, because he may not) suffer it to be within him. He may not by any means take care upon him: and if he happen to have it thrown upon him, he hath a warrant to cast it off again upon God, who careth for him. See an express command for it Phil: 4, 6, Be careful for nothing &c: Be not solicitous; as if thou thoughtest thy caring were sufficient without God's providence; or, as if God's providence were not sufficient without thy overmuch caring. He that is so, must needs be sad for the present with the trouble of care for good, and will be afterwards with the trouble of sorrow for ill success. But the godly man is never so, nor so. As for Fear, it is too cowardly an adversary to conquer the heart of a Soldier of Christ. The righteous is as bold as a Lyon. His heart is too well fixed, to shake for Fear, 
Prov: 28.  Psal: 112.7.8. It is tied fast to God, by hope, and faith: and it is held fast by God, by his everlasting love.  
A godly man is a choice vessel, without cranny, or breach, or leak: not to be sunk, with the waves and troubles of conscience; for they shall never be so strong as to break him: nor yet to be overwhelmed, with the waves and troubles of afflictions; for they shall never rise so high, as to get above him. And therefore is it, that an upright man can walk to and fro so boldly, and not be touched at heart (though all his hair be burnt) in the greatest combustions, Isa: 33.14, 15. If he have at any time a little touch of fear (as he may have, being a man; neither doth reason require that a man; or faith, that a Christian, should be senseless) yet it is so, that he may be merry nevertheless, and rejoice with trembling, as the Psalmist speaks, Ps: 2.11. But yet, I pray tell me, what should he fear? It cannot be any kind of misery: for he knows well enough that all things work for his good; and therefore misery too, among the rest. Neither can it be any kind of adversary (and who will sly when none pursues him? unless the terror of God be upon him; which is only upon the wicked) for he is well eased of all his adversaries; & therefore fears them not. First, he fears not what the devil can do; because, he cannot kill the soul, but with it's own sword. I mean thoughts, words, & actions: which by the grace of God he shall never have power of. Secondly, he fears not what Men can do; because, they can but kill the body: and for that, he could afford to come again, and give them thanks, because of a better life, which by this means he enjoyed the sooner. Thirdly, He fears not what his lusts can do; because they are Mortified themselves, and cannot kill either soul, or body. Fourthly, he fears not what the World can do; because, he hath overcome, not only the temptations and tempting vanities of it, so as he scorns to be sorry if he want them: but all crosses and unpleasing accidents, that he can meet with in it, so as he scorns to be sorry, if he have them. Last of all, he fears not, either the King of terours himself, Death; because they two are friends now, and he hath, in a very good sense made a covenant with him; not that he may not meddle with him, but that he do him no hurt: or secondly any of his Pursuyvants, as Sickness, and deadly diseases; because, to him (that I may use the words of our Saviour concerning Lazarus, even when he knew he was to die, John 11, 14.) They are not unto death. They are not sent by God so much to kill him, & take away a life that is but temporal (though that be no more, then to lay his body down softly on the ground; or rather lay it up safely in the grave against a good time) as to make it better alive; that when he hath raised it up again an incorruptible, and glorious, instead of a corruptible, and base condition; he may give it a life that shall last to all eternity.  
By this time, I hop, I have brought you over to be of my mind, that a godly life is the merriest. In the next place, lest you should mistake; and, because the best life hath so much mirth; where you see much mirth, presently think, that there is the best life: I will give you some marks, & chraracters, whereby to distinguish the true mirth, which is to be found only in a godly life, from that which may be had in a wicked. Those marks are drawn partly from the Author; & partly from the the object, and subjects; & partly from the properties of it.  
1. For the Author, (the principal mover, or efficient cause of it) it is the Spirit: according to Paul, Gal: 5.22, But the fruit of the spirit is love, joy &c: Joy hath the second place among the fruits of the Spirit: who may be compared to a Fire (as it is in Math: 3.11.) as well for warming, and cherishing, and refocillating the heart with joy; as for purifying, and purging, and cleansing the conscience from dead works. 'Tis the Spirit's proper office, and business, to be a Comforter. And therefore a godly man may lawfully be merry, upon his warrant, and never fear to be troubled for it (whereas the wicked man is sure to be called to an account for his mirth) because his authority is good; having his warrant and commission, from the Father and the Son both; and being sent down amongst us under that name.  
2. For the Object, The main, ultimate, and adequate object of it, is God: who is the object pierce, and there is none other besides; unless it be anologically in relation to, and by participation of him! I say, the object of it is God. For as the joy is from, and by God the spirit, who begets it in us: so is it in God the Father, who gave his Son, and all things else with him; and (especially in God the Son, who gatt it for us, and gave himself a ransom to redeem us from sin, and punishment, and sorrow. Whence it is, that you find those expressions of rejoicing in God &c: so frequent in Scriptures, wheresoever there is either an exhortation to rejoicing, or mention made of the practice of it. See one place in the prophecy of 
* cap. 61.10.  Isaiah; and two in the Epistle to the 
a cap: 3 1. & c. 4.5.  Philippians, (where, I think, as in most other places of the Epistles, by The Lord, is meant more especially Christ (as I hinted but now) the Sovereign Lord, and God (indeed) of all the world, but more peculiarly the Lord and Master of the Saints, who are his household: and their High Lord, of whom by faith they hold their inheritance, which he purchased for them: and their Lord and Owner, whose peculium, or peculiar possession they are, purchased by, and to himself) What happiness hath he, that hath such an object, to rejoice in! What perfect joy hath he, that rejoices in such an object, though in none besides! And indeed, none besides must it be for if he rejoice in any thing else, that the world affords; his joy in this will be little. Sicut 
* Bernard: Serm: 38. De Verbis Domini.  non potest homo duobus dominis servire: sic & nemo potest in, hoc seculo gaudere, & in Domino. A man can no more rejoice in God, and the world too; then he can serve two masters. Better be content with this object alone and seek no further. 'tis the way to make the joy better. A true friend will be most trusty to me, when I trust most to him: and if I trust wholly to him, I shall be sure to have my business done. If thou shouldest seek further; thou wouldst but lose thy labour, as Solomon did: who sought fare and near, to pleasures, wisdom, and wealth, thinking they might make him some mirth, and content; but in the end, he confessed, he found the best of them but mere emptiness, and vanity, and vexation of spirit.  
3, For the subject of this mirth, as the Author was the Spirit of God: so the subject of it is the spirit of man, or the spiritual man. For in a godly man's mirth, the outward man hath little or no share: 'tis the inward man, that rejoiceth; and that for inward, and spiritual things only. De interioribus gaudeamus, de exterioribus necessitatem habeamus, non voluptatem, saith Austin on the thirteenth psalm. Outward things are but for his necessity; and so he uses them: and not for his pleasure or delight; for, so he should abuse them. 'Tis not as the mirth of a wicked man: for that is but just as much as you can see; merely superficiary, or shallow. The wicked man, is like one that wears all his clothes at once. If he have never so great need, he hath no change. When his mirth of laughter is done, which heshewes abroad to all the world, commonly to serve them; he hath no more at home to serve his own turn. When his outward mirth is ended, & his outward comforts fail him: he hath not one dram of inward mirth, or comfort, to support him, & keep him warm for one minute. Alas, it were a poor business if a godly man's mirth were no better than so. For what joy can be in the labour of the sides, or the throat; if it go no deeper? What is the merriest tune upon the triple of the tongue; unless the base and ground of the heart, consort? Or, what is it to say with David, my lips shall rejoice; unless we can add with him, And my soul which thou hast redeemed? Psal: 71.22. If a godly man's mirth were no better than so (viz: to consist in laughter) it were little better than madness; for ipse dixit Solomon (who, no doubt, had lived a jovial life, and therefore could tell by experience) said it, and stood to his word, I have said of laughter, it is mad, Eccles: 2: 2. No, the mirth I speak so much of, is no such thing as uses to be expressed by, or hath its being in shouting, or dancing, or shaking of the sides, or showing of the teeth. Neither are any of those expressions, the necessary fruits, or signs of it. For then, you might often conclude against me: in regard you shall often find them missing (being either neglected for love of better, or forborn for fear of offence) The instrumental causes of this mirth, are of the same nature the efficient, moving, and all the rest are, not carnal, but Spiritual. Godly joy plays least in sight, and plays most so. It is not ordinary ware: to be seen by every one that sees the owner. 'Tis not a thing that may be imitated by beasts; or any man, but the spiritual. Flesh and bone, and skin, and bodily organs, cannot act such a pure, spiritual, and divine work.  
Nay, most commonly, when (for aught a man can see) by his countenance without, a godly man may be sad, and melancholic, and perplexed: his joy and mirth within, grows so much the stronger; as heat does in many bodies in the inner parts, by the antiperistasis of the cold that is without. Or rather, indeed, the Soul, knowing the nature, and worth, and excellency of the joy, coming from a Spirit; thinks it unfit to mar the gift in the use, and abase it in the enjoyment, by suffering it to be exercised by lower instruments then spiritual: & therefore keeps it wholly to herself, without dividing it out to many subjects: so that the joy, being undivided, must needs be stronger in its exercises, by, being united: & the Soul the stronger to exercise it, by being undistracted, & more at leisure: For so she does all herself, and trusts not to servants; and who doubts, that the work is better done, when the mistress does it herself?  
Other marks there are of this joy, to be fetched from the nature and kind of it; and from the chief properties, & qualities belonging to it.  
The properties belonging to a godly man's joy, which are not to be found in the joy of the wicked, are, 1. Truth, & Sincerity. It is joy in puris naturalibus, as they say. 'Tis all gold, & without any alloy. No mixture of wormwood in the cup, to embitter it: no ill herb in the pot, to mar the broth. No trouble to go with it: no bitterness, or sorrow in the bottom, to come after it. It is good without sorrow, so that he does not grieve with it now: and it is good without sin, so that he need not repent of it afterwards. 'Tis without the adulteration of sadness, to make it uncurrant; & the mixture of any thing that is evil, to make it unpleasant. The mirth of the godly is the quintessence of joy; the gladness of joy, as the expression of the Psalmist is more than once, when he would set forth the greatness of joy, Psal: 43, 4, I will go unto the altar of God, unto God my exceeding joy. In the original 'tis, the gladness of my joy. So Psal: 68.3. Let the righteous be glad: let them rejoice before God: yea, let them exceedingly rejoice. In the original 'tis, let them rejoice with gladness: as if there might be a joy, that had sorrow with it; and as if none but the righteous could have such a joy, as hath none with it.  
A wicked man's joy can be but little better than equivocally so, as a painted dog is a dog, or a dead man, a man. 'Tis not true i: e: sincere: For it is mixed with sorrows and never runs clear. Neither is it true, i: e: genuine: for it is but feigned, and hypocritical. 'Tis no jugis aqua, water that comes from a fountain from whence it may be continually supplied. 'Tis but like the river that Job speaks of: dried up in the scorching summer of adversity, when he hath most need of it, and when the godly man's joy is highest. There is a fair outside, indeed, of profuse laughter, and jollity: but there is nothing else. There seems to be something goodly: but 'tis no more than a whited wall, with mud underneath; or as a whited sepulchre, beauty full without, but full of dead men's bones, and rottenness within. 'Tis not gold that you see in a hypocrite: 'tis but gilt, upon tin. So much gilded without; so much guilt and vexation, and sorrow within. His inward parts are as full of vexation, and solicitous thoughts; as they are of ravening, and wickedness. (Luk 11.39) His mirth is like the pleasant itching of a sore, that is healed to soon: for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and it festers underneath, though it look never so well. Within there are prickings of heart: for in the midst of their laughter (as Solomon saith) their heart is sorrowful: and besides that, the end of such mirth is heaviness, Prov: 14.13.  
2. Property of a godly man's mirth is Fullness, and perfection. Fullness, I say, absolute, in quality, or truth; and in quantity, as much as this present life is capable of: For as for absolute fullness of joy in 
* Melancthon upon those words, Your joy shall be full, Joh. 17. Intelligatur ergo non quantitate, sed sirmitate.  quantity, we must tarry till the next life. However, there is such fullness of this joy, even in this life; as that it cannot be exhausted, measured, or expressed, either by the actions of the body, or the relation of the tongue.  
Yet is it not the worse neither, for being so great: for it is all as good too; even, as Peter says, Full of glory, 1 Pet: 1.8. It is said of the disciples, Acts 13, 52, that they were filled with joy, even in a time of persecution. What Christ hath done and spoken for us (and so whatsoever he does, or speaks for us still) it cannot have less effect in us, then to make us truly joyful, John 15.11. These things have I spoken unto you, that my joy might remain in you, and that your joy may be full. All redeemed ones, that have so many mercies on every side, & are encompassed with the 
* Ps. 5.12 & 32.7.  favour of the Lord; must needs be encompassed also with 
a Ps. 32.10.  songs of deliverance, and girded 
b Ps. 30.11.  with gladness. If it were not so; or, if it should not be so; God would never have said by his Prophet Isaiah chap: 65.14, that his servants should sing for joy of heart: (for the godly only sing for joy of heart; the wicked sing for want of it) nor would the Psalmist have the Saints be so merry, as to shout for joy, Psal: 132.9.  
The joy of the wicked, is never full or perfect, not so much as in simple being, so as a man may truly give it the name of joy; much less in the best sort of being. For there is always one thing or other missing, or amiss: and many times confessions are drawn from their own mouth, that their mirth is not true. How usual are these speeches amongst them, If this or that had been; or if this or that had not been, we had been truly merry.  
3. A third property of a godly man's joy is, that it is Continual. 1. Continual without interruption: an inconvenience common to the mirth of the wicked; which comes and goes by fits, and lasts but for a moment (to speak of) when it lasts longest, Job 20.5. A man had better be sad, then merry so little while. For it does but set him a longing, and so leave him in pain. And yet thus it is with the mirth of the wicked: which is therefore compared by the Preacher Eccles: 7, 6: to the crackling of thorns under a pot. It is as soon out, as in: makes a great cry, and dies.  
2. Continual without end: everlasting consolation, 2 Thess: 2, 16: like the liberty to which he is redeemed, and for which he joys (see the prophecy of Isaih to this purpose chap: 
* And the redeemed of the Lord shall return, & come to Zion with songs, and ever lasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.  35.10.) like every thing else that comes by grace, and every way that God leads a man in, Ps: 
a Led me in the way everlasting.  139.14. Oh happy man! how graciously does God deal with him! He hath a long time of health, and joy, and cheerfulness of mind now before (as men use to have of their bodies, after some great disease) and joy everlasting after the second resurrection; for a very short shaking ague, of sorrows, and pangs, when he was borne anew at the first resurrection. If he have a tempest of trouble or sorrow, for awhile; he hath the longer, and the greater calm for it afterward.  
The godly man's joy is of as long continuance, as he himself, and his power of rejoicing is. If he and that endure for ever; so shall his joy: for the object of his joy endures for ever, is not subject to be lost, and cannot be taken away from him, like the object of a wicked man's joy. Si gauds de nummo, times furem: si gauds de Domino, quid times? says Austin upon the 144. Psal: If thy joy be in money, thou fearest the thief: but if thy joy be in God, whom fearest thou? And therefore the same father upon the 84 Psal: gives this counsel, Qui vult securus gaudere, in illo gaudeat, qui non potest perire. He that will be secure in his joy, let his joy be in him, who can never perish. We may compare this joy, as Hugo de S. Victore does God's mercy, (from whence it drops) to the oil in the cruse; which was still spending but never spent.  
The wicked man is ever, and anon, in the midst of jollity, troubled, and sad to think, that his joy will not last: so that it is his usual saying, I shall weep for this another time. His mirth wastes, and lessens, and changes colour in the using, according as he sees the vanity of the thing, for which he is merry; & perceives the weakness, and badness of the cause: which he will of necessity do, more or less, within a little time. Whereas he godly man's cause of his mirth being sufficient, and such as whereof he will never be ashamed: his mirth increases in the use; and the more the drinks, the better he may. Neither need he to fear that he shall be weary, & so cease from mirth, for want of variety: for he shall be continually supplied with recruits; new mercies, and new songs (not every morning, but) every moment. He shall never want occasion to say as David did. Sing unto the Lord a new song, Psal: 96, 1, Sing unto him a new song, Psal: 133.3. He hath put a new song into my mouth: Psal: 40.3.   

The Mirth Of a Christian Life. The Third Book.  
I Would now use some words of exhortation and reproof; but that I find some rubs in in the way, which I must first remove.  
I hear too many object, & say, What do you go about to prove this, & that, & to extol the condition of a godly man, as if none were merry nor happy but he? when as you see yourself plainly, and in your heart cannot but acknowledge the truth of the contrary, viz: that he is neither happy, nor merry. That he is not happy, is sufficiently evinced by the many troubles, we know, the righteous (as you call them) have in all ages of the world, and their continual affliction: so as one would think, that they alone of all men in the world, were made to suffer: and borne to misery as the sparks sly upward. To say nothing of that which is most certain, by the word that went out of Christ's own mouth, which must never return to him again, peremptorily spoken. In the world ye shall have tribulation, John 16.33.  
To such I answer, that their argument will not hold stitch, for want of consequence. For godly men may be happy notwithstanding their afflictions; and they may say as Paul did 2 Cor: 4.8, 9 We are troubled on every side; yet not distressed: we are perplexed but not despair. Persecuted, but not forsaken; cast down but not destroyed. Afflictions in this world, are not miseries to them; whatever they are to others, and what ever they are deemed to be to them: any more than fightings, and watch, and hardships are to courageous Soldiers, and volunteers; who are as willing (as it would be their shame, if they were not) to undergo danger, as to undertake service; knowing they must take pains as well as wages.  
That afflictions are not miseries to a godly man, so, as he is unhappy by having them, may be proved by these two reasons. First, beceause he is prepared for them. Secondly, because they are prepared for him. First, he is prepared for them, as a patiented is for his physic, viz: with gentle preparatories, that they may work kindly neither too little, nor too much, so as he should have either way cause to be grieved. God (who is his Physician; and therefore will do the best for him for his own glory; as any physician will for his credit) always sends him suffering graces, when he intends to give him suffering times. Let poverty, and sickness, & all the rest of the reputed miseries of this life, come upon him like armed men at once: they shall not prevail against him. For being well provided with the provision of Hope, and Faith; and fenced with the armour of prayer, and patience; and being watchful, and standing still upon his guard; let them come as many as they will; and let them come when they will come; he is ready to receive them. Nay, more than so, he knows that they will come; having intelligence long ago given him, that which was but now spoken of. And therefore (to retort my objectours own arrow in their own face) being still in expectation of them, and seeing them before they see him; he takes his time to fit himself, and his best advantages to deal with his enemy: and so 'tis a thousand to one but he overcomes him — Infregit fortunae vires, quisquis prior vidit.  
He that sees the Basilick first, shall neither be overlooked, nor overcome.  
2 They are also well prepared for him: as well, and as carefully, as a father, if he were the physician, would prepare a medicine for his own child: sugared over, and corrrected with many lenitives, and made easy to endure. Only, they must have some strength left them, to effect their intended operation; which was, that being but short and momentany, they might work out for them an everlasting, and fare more exceeding weight of golry, 2 Cor: 4.27.  
Now, because (it may be) you will hardly believe this, that afflictions should be easy to the godly: & because it is of great consequence for your own use, and the main design aimed at, viz: the Mirth of the godly, it will be labour, and time well spent, to show you more fully, how i● may be so.  
To begin therefore. Afflictions may be easy to the godly man. First, because of the Commonnes of them to such as he is: even to all the Saints that have been, of whom he hath hard, or read: all that now are, whom he hath seen himself, or heard of by others that have seen them: all that shall be, of whom he hath seen, and heard the prophecies, that their condition shall be the same that his is. He that is in afflictions; and knows, that all those which are, or have been of his mind, are not, nor have been otherwise then he is; cannot in reason: and he that knows that always those that shall be, shall not be otherwise: seeing there was a time, when he himself was not (and so he is one of those) cannot in sense, expect to be otherwise himself. Lo a necessity, which he himself knew, that it could not be otherwise: insomuch that I may say to him, and such as he is, as Paul did to the Thessalonians; 1 Epist: 3, 3, No man should be moved by these afflictions: for yourselves know, that we are appointed thereunto. To grieve for what a man knows must needs be, is folly: to grieve for what comes of his own choosing, is worse. Now he chose to be godly, though he knew a necessity that such must suffer afflictions.  
I need not leave this argument for the weakness of it. For, doubtless, Commonness of a godly man's Affliction to others, must needs lessen the heaviness of it; if there were nothing else, and no limitation what those others were. For, Solamen miseris socios habuisse doloris, is an old saying, and true, whatever the company be. The heathen themselves, even those who were so fare from thinking that others should grieve for them, that they thought it unfit to grieve for themselves; yet thought it a great deal of ease to a man, to have a great deal of company. Cicero (in his Epistle ad Coecinam) Levat enim dolorem communis quasi legis, & humanae conditionis recordatio. But, if there be ease to be had from the common condition of humanity, where there is nothing but company; much more from the common condition of Christianity, where there is is not only com-passion and company; but compassion, and sympathy: a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (or communion) not only in having every one the same head; but in enjoying the same good, and suffering the same evil one with an other. Christians are not only suffering fellows; but fellow-sufferers: not only bearing each one his burden; but every one another's burden. Add hereunto the company of one, who is more worth than all the world, Jesus Christ: who was in all points tempted as we are, Heb: 4, 15: who besides compassion to pity (being touched with the feeling for our infirmities) hath consolation to comfort: who so suffers with them (being himself afflicted in all their afflictions, Isaiah 63.9.) as to make them able to suffer with him; having not only bowels to resent their affliction; but a hand to relieve, and make away in the temptation to escape, 2 Cor: 10.13.  
2. Afflictions are not so grievous to the godly, because, to them they are not clouds only, or signs of anger; but rainbows, & donatives, and tokens of love now, and very good signs of salvation hereafter. They are sent to them from God: and not only for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a proof of their faith (as they are said to be by James chap: 1, 3: and by Peter 1 Epist: 1.7.) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more than a probable sign 
* Drexelius makes them one of his twelve marks of their predestination.  that he loves them. 'Tis not their curse to be afflicted, but their blessing: Not a mark of a rogue (for afflictions are the marks of Christ, Gal: 6.17.) but an honorary privilege of such as the King of heaven intendeth to honour, Phil: 1, 29, To you it is given &c: 
a To you it is given in the behalf of Christ not only to be lief on him but also to suffer for his sake.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'tis a special gift, wont to be bestowed upon them, as upon those that are gracious and in his favour (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Afflictions, as I said before, are the marks of Christ, which he sets upon his sheep. And so they are also the marks, and badges of Christianity. They are God's usual livery which he gives. They are another baptism, and seal of his Covenant with us. Our Saviour called his crucifixion, his baptism, Math: 20. It must not, and doubtless, it will not be gievous to him that will be a Christian, to be baptised, and to be anababtised so over and over.  
If it be so; then give me afflictions, or I die. Oh, let God afflict me with all my heart; so long as he says, I have chosen thee in the furnace of affliction, Isa: 48.10.  
If a Schoolmaster bear no affection to a lad; he will even let him alone, to take his own course. Whereas, if he love him, and desire to do him good; he will be ever and anon punishing him with exercises, and setting him tasks, and trying him with difficult questions: and a good Scholar would desire to be often tried. Just so it is in the school of Christ; where the trials are afflictions, Rev: 2.10. And those are oftenest tried (and 'tis for their credit; as 'tis for schoolboys, so to be) that are most beloved: and those are most beloved, that seem to be least. Illi verè irascitur Deus, cui non irascitur, God is angry with him indeed, with whom he is not angry. 'tis the way to be, & a sign of being left to destruction, to be left to a man's self.  
God, (like many Schoolmasters, and fathers) is most angry, when he says least. When he neither chides me like a father, nor chastises me like a master: I have cause to fear he will sentence me like a Judge; and will punish me the more, for that he hath punished me so little. 'Tis true, a child, or an apprentice, either (at any time) because he is ignorant, may think it to be out of ill will: or (at the first) because he is young and tender; may take it to heart, and think, and speak the worse of his master that beats him, for a long time, while he remains in his ignorance, or his childhood. But seldom, or never, knew I such a one, after he came to knowledge or years of discretion, (unless he were then so bad, as not to know the good of it by experience) complain of correction. It is even so with a young scholar in the school, or an apprentice in the household of 
* Eph: 2.19.  Christ. At first, perhaps he may cry out of infirmity (being but weak in the faith) and he may complain out of ignorance (being as yet but in the rudiments of christianity 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb: 5.12. ) and but now initiated into the Temple; 
b 1 Cor 3.16. Ye are the temple of God.  that he is hardly dealt with, when others are spared. But afterward when he is well grown, and grown strong in faith, and hath been a good while in the Sanctuary (whither David went, 
c Ps: 73 17.18.  when he would see the end of the prosperity of the wicked) and hath gotten to himself a good degree in all saving know ledge of Christ; when he percieves the benefit of correction, and sees to what pass others come, who were let alone to their liberty: then he is just like him, who is angry with his physician, while he is sick with his physic: for afterward, when he hath found the good of it, he thanks, and praises his Physician, for doing so well, likes and commends his physic for working so well, and blesses himself for taking so good a course. Then you shall hear them say (as I myself have said many a time) I would not now for a thousand worlds, have been without chastisement. Better, never to have been borne then to be a 
* Heb: 12.8. But if ye be without chastisement, whereof all are partakers, then are ye bastards and not sons.  bastard so. If I had not been sick, I should have been. If I had not been diseased with afflictions then; I had been diseased with sin now, and to be diseased with punishment for ever hereafter. It was a good 
a Ps: 119.71.  turn, that I was afflicted: otherwise, in what case had I been? Nihil eo 
b Demetrius in Seneca.  in faelicius, cui nihil infaelix contigit. None more unhappy, than he that is never unhappy. The furthest way about to unhapinesse in the world's account, is the nearest way home to unhappiness in the Christian's account, or that which is such indeed. If it be a woeful thing, to receive a man's consolation here, as it is said it is 
* Woe unto you that are rich for ye have received your consolation.  Luk 6.24. I cannot but think the better of myself, and hope for the better from my God, for his choosing to afflict me now. I will not be angry, let him do what he will. No, if I may have my choice; let him strike me, and love me, rather than stroke me, and hate me. A lover was never angry with his mistress for striking him, though it were never so hard: because he takes it as a token of love. Falling out amongst lovers is a renewing of love. Here is no falling out, but all love. Ablow in love is better than a gift: & a gift from one that hates me, is worse than a blow.— Timeo Danaos, & dona ferentes.  
Let him that loves me, or let my God smite me rather. I shall count it a kindness: it shall be as precious balm: I'll warrant you, it shall not break my head.  
A godly man cannot but take the afflictions which God sends him, as from a loving master: who bearing a love to a scholar, chastens him betimes, when 'tis least shameful, and most profitable, 
* He that spareth his rod hateth his son: but he that loveth him chasteneth him betimes.  Prov: 13.24. God corrects him privately here in the sight of a few, and those such as (many of them) will not rejoice at it (unless because they think it is for his good) but rather grieve with him, and comfort him, and do what they can to deliver him; that he may not do it publicly, in the sight of all the world, when every one will rejoice at the sentence, and where there shall be none that shall be able, or willing to save a man.  
The godly man is judged now, that he may not be judged then 1 Pet: 4.17. (For the time is come that judgement must begin at the house of God: and if it begin first at us, what shall the end be of them that obey not the gospel of God?) Which must needs be a great deal better. For now, there is an Advocate: then, 'tis all judges; God and his Saints, and the advocate himself. 'Tis well, that judgement gins with the godly, better have it begin, than end. With the wicked it gins, when it ends; which is a sad thing, viz: to have the last judgement, when they are sure to have the worst; and to be reserved to that too, as they are said to be, 2 Pet: 2.9. The Lord knoweth how to deliver the godly out of temptation: & to reserve the unjust unto the day of judgement to be punished.  
Well then, the love of God to the godly, appears clearly in their afflictions. And this apearance of his love to us; if we care for his love, and love any thing that comes from him: (as we use to do with men whom we truly love) it will be abundantly enough to us, to make our afflctions, our greatest consolations; so that we may say with Paul (2 Cor: 1.5.) As the sufferings of Christ abound in us; so our consolation aboundeth in Christ. Let him send us never so much foul weather of troubles, and calamities: if the clouds be not so thick, but we may see his face shine thorough, we care for no more. It will be as good to us; as if they were removed out of the way, and we were delivered. We will say, as the Psalmist did, Psal: 80, 3, Turn us again, O God: and cause thy face to shine, and we shall be saved: (and so v: 7.19.) do but cause thy face to shine, and we shall be saved.  
3. Afflictions are not so grievous to the godly, not only, because they are sent in love, and are not hurtful (for who will give his friend that which shall hurt him? and God (besides) hath made a promise to his children long ago, Isath: 43, 3, That when they pass thorough the waters, he will be with them: and thorough the rivers, they shall not overflow them: when they walk thorough the fire, they shall not be burnt, neither shall the flame kindle upon them. Insomuch that Hierome, seeing the Church still having the worst, and yet being never the worse; compared it to the Bush, Exod: 3, 2, that continued burning, and was not consumed) but also because they are infinitely profitable, and beneficial every way, to perfect us, and make us fit to be redeemed on's: as our Redeemer himself was perfected by sufferings (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb: 2.10.) and so made fit to be a Redeemer. Like the bitterest pills, they have the sweetest operation; and that to many excellent effects, which I shall speak unto.  
1. They are very good to hasten both the birth, and the growth, of the new man.  
There is no readier way to be borne again: then through pains, and pangs, and travels. Nay there is scarce any way but that. For how shall there be a birth, and delivery; where is no travel, nor burden. How can the body of sin be dissolved, and the life of the old man be taken away, without pain; while the body of flesh and bone, and the life of the man himself cannot? Can a man go on hot coals, 
* Prov: 6.28.  and his feet not be burnt. or can a man be 
a ●ath 3.11.  baptised with fire, and feel no pain? Certainly, weaning from the milk of the world, must needs be painful at first; before a man finds, that there is better nourishment in the milk of the word. The circumcision of the foreskin was exceeding painful; insomuch that 
b Gen: 34.3.5.  two men could master a whole town, when the men were circumcised. And doubtless, the circumcision of the heart (the circumcision of Christ, as the Apostle calls it, or the circumcision brought in by Christ) is as painful; the heart being as tender, as that part: and without the circumcision of the heart, there can be no putting off of the body of the sins of the flesh, according to the words of the Apostle, Col: 2.11. A man must put off, & cast off, and cut off, & deny, not only the world, but his own self. The very heart must be broken up, & the old frame quite taken abroad; ere Christ can be form in it. No setting a new stamp, without defacing the old. You must get away the bad flesh, if you will have better come. As in the ordinary course of nature, there must be a corruption before there be a generation: so in the ordinary course of grace, the death, and corruption of the old man, is necessarily prerequired to the generation, and birth of the new. I call it generation, because it is called regeneration; and because it is a second generation, whereby we are begotten a new. Not as if it were a generation properly so called. For there is nothing in us, out of which grace can make any thing. Who can bring a clean thing out of an unclean? And therefore that new thing which is made, is called a 
* Galat: 6.15.  creature. It is indeed a creation rather and the work of an Almighty power, to make a new man, or to form the the second 
a Gal: 4.19. I travel till Christ be form in you. Christ is the second Adam 1 Cor: 15.47.  Adam: even as it was to make the first man, or to form the first Adam. I say, that before this introduction of the new, there must be an ejection of the old inhabitant, by reason of the enmity between them, they cannot be together.  
Believe it (I speak, for the most part) there is a great deal of pains to be endured, in fashioning a new man. A bone out of joint is not set in its place but with pain. If there were no pain, when it was set; without doubt, it was not set aright: and in short time, though it may not for a while, it will appear. (I speak of the pains of Humiliation, and Conviction) Commonly, your seeming religious men, are such as never knew what the throws of the new birth meant, and did but only pretend them. I shall ever suspect that Christian, that was never afflicted. His dross, and tin must be purged out in fire: and there must be much contrition, and beating with the hammer of affliction, before it can be well wrought. I cannot hope that any thing that is hard (as our hearts are) will be made into a new fashion, till it be put into the fire, and softened with the flames. Honey-combs must be squeezed; 
D. Featly  Ore must be stamped in the mills, and tried in the fire: and so must the Saints too, before they can be gold fit for the building of the new Jerusasalem.  
And so for the growth of the new man. As our rational life is best, when our vegetative is worst; and as we begin to grow in wisdom, when we cease to grow in strength: so our spiritual life, hath more life, and spirit, & vigour, then, when the life of the flesh, whether by reason of sickness, or poverty, or persecutions, or voluntary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or mortification, is ready to die. When the body is lowest, the soul is highest. Like two scales: when one is down, the other is up. The more weight you throw upon the body; the lighter the soul. Water in a vessel, if you throw stones into it, it mounts the higher. A godly man may say with Paul, when I am weak, than I am strong, 2 Cor: 12.10. Yea, though his very heart should fail: he will be a gainer by it. For whereas before he had no strength, but his own, which would quickly fail him: now, God will be the strength of his heart, Psal: 73.26. The Body without exercise, will grow sickly: and so will the Soul also; needing exercise more than the body, as needing both its own and the bodies too.  
2. Afflictions are beneficial, because they have an excellent virtue to clear the sight. They make a man see the vanity, & baseness of his pleasures: viz: that they are such as are presently destroyed, if but one part of them that use them, and that the worst too, this contemptible frail body of theirs, be never so little distempered.  
But, besides the discovery of the vanity of the object, they make a man also to see the vanity, and baseness of the subject, the Soul: viz: In looking after, and being pleased with such pleasures; the use, and enjoyment whereof, must depend upon the strength of such weak helps, and instruments, as the members of the body, that are subject to so many casualties: even according to that abundance of supplies, & necessaries, which they stand in need of continually.  
Afflictions discover the sin of the Soul, in that manner, as many times men by one disease of the body, discover another: being made to look more narrowly to their health, by their sickness: and to observe their constitution better than else they would have done. By seeing one hole, many times we take occasion to seek for another; and so by seeing the weakness, and frailty of the flesh, and the pleasures that it hath; we come to see the weakness, and folly of the soul that loved them. And even to this end, men are said in Scripture to be afflicted, as Job 36.8, 9, 10. If they be bound in fetters, and be holden in cords of affliction: then he showeth them their works and their transgressions that they have exceeded. He openeth also their ear to discipline, & commandeh that they return from iniquity. Indeed by nature, notwithstanding our reason, and the immortality of our souls, we are like the beasts that perish. The horse, if he have any sore, or disease; unless he be hampered, and tied so fast, that he cannot move; will not endure the hand of the horseleech: but is ready to kick, and by't, and will not be cured but by force. Just so we, even the best of us; till we are tied with the bonds of afflictions, are apt not to care to be freed from the bond of corruption. But after that, we will; if we are not hypocrites: who do but 
* At least they do not cry unto God with their heart when they howl upon their beds, Hosca 7.14.  cry, as long as the pain of the bonds endure: they do not call upon him that binds them, as it is Job 36.13. 
a But the hypocrites in heart heap up wrath, they cry not when he bindeth them.  Nay, sometimes, they cry out upon him, rather than call upon him, or cry unto him.  
Neither do afflictions make men only to see their sin, and the sinfulness of their pleasures: but to leave the sin, and the pleasures too. I have seen a tame heron, that having eaten something that he should not; after he hath been driven about a little, and threatened to be be beaten, hath thrown it up again. So we, when we have eaten that which we should not, forbidden fruit, and sour grapes: when we have drunk in iniquity like water, and filled ourselves with delicates, and pleasures of sin: if we are beaten, and frighted alittle with the rod of God's anger; 'tis a ready way to make us sick with what we have eaten, and to cast it up, and so loathe it ever after, as never to meddle with it again.  
Aflictions make us leave our pleasures for the present, because they make them leave us: and for the future they will make us leave them, because they thus left us for the present. I say, they make them leave us: for poverty, and sickness, and such like evils, either disarm our lusts, that they may not rise: or, if they are up; keep away provision, and starve the enemy out: by this means making their soldiers, the members of the flesh, weak, and unable to fight with the spirit.  
Adversity hath few, or no temptations; little or no fuel to burn, and little or no fire at all to kindle. Now where there is no fuel to work upon; there the fire of love, and pleasure, formerly kindled, must needs go out. For, to what purpose should I love the pleasures, which I took in the creatures; when either the creatures themselves, by poverty; or the power to use them, by sickness; is taken away? So it is; that Affliction will do you some good whether you will or no. You must sinne (I speak of sin showing itself) the less for the time, in spite of your teeth: & if afterward you return to your vomit again: 'tis the beastliness of your own nature; and not the unprofitableness of afflictions, that is in the fault. Oh, for such physic, which must needs make me well, when I take it, and I cannot refuse it. By nature, I am so miserably sottish; that I am loath to part with mine own miseries: being settled upon my lees, as the lazy boy was upon the horse, who had rather ride, and die with cold, then take the pains to alight, and go, and get him a heat. Happy therefore that violence, that snatches me out of the fire: blessed that thing, whatsoever it be, that so leads me out of the crooked path of sin, that it draws me by force.  
But again afflictions bring us out of love with our pleasures, not only for their ill nature in leaving us, when we are in a bad condition, when we have most need: but for their ill turn they do us in bringing us into such a condition: for so they usually do. Prosperity is commonly the cause of adversity. It makes men too fat; so that many times their heart is as fat as 
* Ps: 119 70  grease: & then they are fit for nothing, but to 
a Deut: 32.15.  kick against him that fed them, and to be led to the slaughter. Gross bodies, and such as keep a full diet; are most subject to diseases, and subject to most diseases, and most subject to torment by their diseases. When we are at ease, and have all things at will: either we punish ourselves by sin, or make God to punish us for it; and one is common as the other, unless the last be most frequent. When I am most subject to commission, and subject to most commissions of sin; I am most subject to be punished: and when I have most occasions of sinning, I must needs be most subject in this manner. So again, when I have most duties to perform; I am most subject to omission: and subject to most omissions of duties: and when I have received most blessings, I have most duties to perform. Either I mistake God's goodness, and presume upon mine own: or else I forget it, and become unthankful. When we have received most, we are deepest in debt, and commonly, when men are deepest in debt, they have least care to pay. How often were the Israelites warned (& therefore, sure there was need of it) to take heed, that, when they came into Canaan, and had every thing at full, they did not grow wanton, and sin, and forget the Lord that brought them thither! See their warnings repeated, Deut: 6, 12: chap: 8.11.16, 17. chap: 9.4.  
Why should Afflictions be counted such miseries, for denying us pleasures; any more than denying children raw fruit, and such things as are hurtful for them, is to be counted their misery, or grudging them food? Would a man, that is running over a rock, where he is sure to break his neck; count it a misery, to fall by the way, and break but his leg? or if he were going to a place where he must needs have lost his life; to fall sick by the way, or be hindered in his journey, or have his way fenced up that he cannot pass (as Job in his passion once complained, 
* He hath fenced up my way that I cannot pass: and he hath set darkness in my paths.  ch: 19.8.) If in my prosperity, when the press is full, and my fats do overflow, and I have made myself drunk with the wine; having the the wind at my back, and the reins on my neck, I am running like a blind mettlesome horse, with full career, in the easy, and smooth, but slippery ways of jollity and pleasures, into the pit of destruction: fare be it from me to count it a misery, to slide, and have my legs broken with Affliction, that I may go no further; or to meet with such a cross in my way, in these cross, and crooked ways of death, as may violently throw me into the path of life. If I am like a mad man, and ready to destroy myself; have I cause to be sad for it, or is it my misery, to be bound? (as the expression is Job, chap: 36.8?) No, I should rather choose to cut of my right hand myself, and pluck out my right eye, and voluntarily throw away any thing that is most pleasant to me; rather then in keeping of it, displease, and offend my God, or my brother, or myself, or my conscience.  
Moreover, Affliction, as it brings us out of love with the pleasures of the creatures and the pleasures of sin: so it brings us in love with God, and the pleasures of godliness: which are then most, when there are least of the others; to the godly man's unspeakable joy, and comfort. Who can choose (and if ever you were well affected, you will say so) but be ravished with, and desire more of that exceeding weight of comfort, that is to be found in most secret meditations of, most confident prayers to, & most familiar converses with all the three persons of the most blessed Trinity? now, none of these exercises are better done or with less dissturbance, then in a time of adversity. Who would not love godliness ever after, that should work such effects in such a time; if it were never so little while? 'Tis strange to see, what excellent fruits there are of such a seeming dead tree: What profit, and gain, by such a dead trade, as suffering of affliction seems to be to a believer at the first view, and to a carnal eye at any time. Believe it, these fruits are recompense enough, and enough.  
I will set down therefore for a third particular, wherein Afflictions are beneficial, viz: because they make us do like children, when some body hath beaten them, or when they see their enemies about them, viz: to cleave to God; to keep us closer to our Father's side, and cling the faster about him. A child that is always at home with his Father; either knows not, or thinks not, what a happiness it is to have a Father. A Father is little more to him then another man. He can never love him so well, or prise the enjoyment of him so much; as one that hath been sometime absent from him, and knows the want of him. The way to be much in love with any thing, is to see it but seldom: and none knows the value of a thing, better, than he that is put to buy it. The time of Affliction is God's usual time, both of calling the uncalled before, and calling home again the rest. 'Tis his time when he will be sought, and found of men; and 'tis his time when he makes them to seek him. In the second of Chron: 33, 12, and 13: 'tis said of Manasseh, When he was in affliction, he besought the Lord his God, and humbled himself greatly before the God of his fathers: and prayed unto him, and he was entreated of him and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord he was God. So Isa: 19, 22: it is said of Egypt, They shall return even to the Lord, and he shall be entreated of them, and shall heal them. After the children of Israel have suffered affliction in captivity, then, saith the Prophet; they shall stay upon the Lord the holy one of Israel in truth, Isa: 10.20. The Lord hath called thee as a woman forsaken and grieved in spirit, and a wife of youth when thou wast refused, saith thy God: In the same Prophet, chap: 54.6. And thus much did Az●ria testify to Asa, 2 Chon: 15, 3 and 4. 
* 'Tis said of Christ, Heb: 5, 8, Though he, were a son, yet learned he obedience by the things which he suffered.  Now for a long season, Israel hath been without the true God, and without a teaching Priest and without law: But when they in their trouble did turn unto the Lord God of Israel, and sought him, he was found of them.  
And as the absence of the person of a father; so likewise doth the discontinuance of his favour, increase the love of the child, and make him more obedient to his command. If a child be always dandled upon the knee, and suffered to have his will, and never denied a request: 'tis a thousand to one, but at length he scorns the love that is so cheap; and be by so much the more disobedient, by how much he hath the less cause. 'Tis the ready way, first to make him sinful, by his forsaking his father; & then to make him miserable, by his father's forsaking him. Fair weather, and the sunshine of prosperity, may cause thee to presume, & run out, and play off too fare like the wanton coneys, from the rock of defence, and so bring thee into danger: but the storms of adversity, (unless thou art unreasonable,) when thou art in, will make thee keep in: and (unless thou art insensible) when thou art out; will make thee run in again. Surely, afflictions (if thou hast any thing of a Son in thee) will make thee hang about, and depend upon God, and look up in his face, (as the child does to his father) with tears in thy eyes, and prayers, and cries in they mouth; and never leave moaning before him, till he take thee up, and hug thee in the arms of his Spirit, & set thee down again with this gracious answer, Be still and fear not: there is nothing shall hurt thee; thy faith hath saved thee: and my love shall never leave thee.  
4. Afflictions are beneficial, not only because they make men more willing, and able to seek God; but (as I hinted but now) because God also is more willing, and more easy to be found in a time when we are to seek, or at a loss, and can find no comfort from any thing else. And therefore, whereas David in one sense said, in the time of great water-floods they shall not come near thee: I say in another, In the time of great water-floods (or, in time of adversity) they shall come near thee, and then best of all, and best welcome, and with best success. God is a present help at all times; but he is a very present 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  help in time of trouble, Psal: 46, 1. God is not, as men are, to take most notice of those that are greatest, and are able to requite; and to slight others. No, he hath not despised, nor abhorred the afflicted, neither hath he hid his face from him: but when he cried unto him, he heard him, Psal: 22, 24, and therefore hath he said, Psal: 91, 15. He shall call upon me, and I will answer him: I will be with him in trouble: I will deliver him, and honour him.  
5. Afflictions are beneficial to them, because they make them pray the more earnestly for spiritual things; to recompense, and supply the want of temporal things, which Afflictions deprive them of. They will make a godly man say thus with himself. Is it so? Well, I am resolved, if my body must needs be thus distressed; yet my soul shall be well. If I must be poor one way; I will be rich another. Let my goods miscarry one way, and my trading be bad in this country: yet I shall have sufficient amends, by the greatness of the gain which I am to have in another, All the hurt it shall do me, shall be, to make me drive a better trade in a fare better 
* Heb: 11.6.  country, where I shall have a fare better return; not a hundred fold (for that I may have in this 
a Math 19.29.  country) but more than a thousand for one.  
Whereunto add, that such prayers are seldom successless. The souls of such men, usually, are as a 
b Jer: 13.12.  watered garden.  
6. Afflictions (here) are beneficial, because they endear to men their happiness, which they are to have hereafter: making them to long for it with more earnestness, pray for it with more confidence, and hope for it with more assurance. They have not their portion in this world, even to this end, that they may, and for this reason, because they shall have it in the next. I cannot have a greater temptation to neglect my happiness hereafter, than the enjoyment of happiness here; and there is no readier way to lose my happiness, then by neglecting it: And shall I then be said to be miserable for Afflictions? Nay, my present Afflictions, will make my future happiness, not only dearer to me now; so that I shall be the more careful to look after it: but more sweet, and welcome to me when it comes; so that I shall be the more happy, when I have it: the pleasure of happiness being as much inhannced by the remembrance, as the price is by the endurance of the afflictions. And shall I then be said to be miserable for afflictions?  
7. Afflictions are beneficial, because the loss of a temporal estate, as it makes us pray the better for a spiritual; so it makes us improve it better, not only while we are thus afflicted, but for ever after. Not only God's grace is most prayed for then, because than we have most need: but our own graces are most exercised then, because than we are most at leisure.  
But you will say, That for the present because the dirt hangs heavy and troublesome about me; or, because, I fear that I shall be called to appear before God; I will cleanse myself from mine iniquity. That, it may be, while I am sick, for my own ease, even out of nature, I may seek for grace, as the sick dog does for grass, to make me cast up my sins that oppress my conscience: but as soon as I am eased; with the dog, I take up my vomit again, and return with the sow to the mire.  
No, no, I cannot so soon forget the pain which I felt in vomiting to make myself sick again; nor the pains which I took in washing myself, to make myself foul again. For my own ease I shall keep myself temperate, and clean from sin for time to come: yea, more temperate, and clean then ever. First, my Love to God shall be more, for the love that I found from him in my sickness, and my recovery. Secondly, my Faith in him for the future shall never fail, now that I see his faith and truth fails not, but endures for ever; and that he leaves me not, though he leaves me nothing. I cannot but be faithful to him, that is faithful to me. And thirdly, my obedience towards him shall be better. I will do the more for him that hath done so much for me, stood by me in my misery, relieved me in it, and released me out of it. I am so fare from being the worse; I shall have much the more grace, and my grace shall be more. True valour is not dulled, but whetted by difficulties, and increased by resistance. My sword is the better for being used: if it were still kept in my scabbard, it might be marred with the rust. Let my enemies persecute me never so much: the more hurt they do me, the more good they do me. Like the palmtree (if it be the true palm) the more they endeavour to keep me down, the more I shall strive to rise. My graces, and virtues, like a running river, will rise higher for being stopped: & now that affliction hath brought me to see my way which I lost, I shall go the faster ever after to make amends for my loss. I will endeavour to improve my graces now, if it be for nothing, but because I found so much good by them in my affliction, & because I will be better provided, if affliction come again. As one said, sanguis martyrum &c: so I may say, afflictio mart: est semen Ecclesiae. For when they are broken up, and harrowed by afflictions: when long furrows are made upon their backs by oppression, and persecution; then is the time for God (who is the husband man) to sow the seed, and the seed to grow. If it be sown in such a time; it will sink the deeper, and grow the higher. If we will but keep a good diet, and keep a watch over our souls: we shall be in the Spirit, after afflictions, as men use to be in the body, after agues or other diseases: viz: we shall grow the faster, & become much the taller Christians. True Grace, like some grass, will grow the thicker, for being trod upon. Before, I was not much afraid of affliction, when it was coming: but now, I can be glad Before, I took it patiently: but now I can take it joyfully. Before, I trusted in God to help me, because he promised me: but now, since that he hath been as good as his word; I am confident of him, that he will never forsake me. I am every way better than I was: and whereas sin abounded before, now grace doth much more abound:— Ab ipso ducit opes animumque ferro. Our graces are apt to lose their strength, as our bodies use to do in the scurvy: and to waste and consume away for want of exercise. But Affliction makes us seek for physic, to purge the humours, and remove the obstructions: those which hinder our growth in Christianity; will not suffer grace to be nourished; but are nourished themselves by a too plentiful diet of prosperity. A stomach well scoured with purging, will relish wholesome meats, much the better a long time after: and a man's meat never does him more good, then when he is most hungry. If God keep me a while from the enjoyment of blessings by adversity; or the use of blessings, and the practice of good duties by infirmity of body: when I come to enjoy the blessings again; I shall make better use: and when I come to perform the duties I shall make better work.  
If my Affliction be persecution; my persecuted virtues, like spices beaten, will smell the better. The graces of my soul, when my body suffers, like sweet odours in a box, when the box is broken, will go the further, and continue the longer. Nay, by this rising in grace by falling into affliction, you may judge of the soundness and strength of the Christian: for the strong Christian, like the strong tree, the more he● shaken in the top (in the boughs, in the outside of his body, or estate) the more hearty he will be at the root, and the better rooted at the heart.  
And so for the time after, when a man hath seen what need, and what use there is of grace, and the strength of grace, in a time of affliction: if he have any providence in him, or if he have his senses about him; knowing how subject he is to come into the like condition again; it is impossible, but he must do his utmost, and make all the provision he can, to maintain himself in it. He will endeavour to increase his Love; that, when all other delights fail him, he may delight himself in the Almighty. He will endeavour to increase his Faith; that, when God shall defer to fulfil his promises, or to hear his prayers; he may not make his sufferings more tedious, by making haste for deliverance. He will endeavour to have a more lively Hope; that when he shall be quite deprived of things that may be seen, & have nothing at hand: he may be able to support his spirit with the expectation of things that are not seen. Whatsoever graces he found use of, or stood in need of (if he have but so much nature as to love himself) he will be so fare from neglecting to furnish himself of those; that he will study and inquire, and labour all that ever he can for more.  
8. Afflictions are beneficial, because they make us set a greater price both upon the goodness of God, and the goodness of his gifts and blessings (which we have formerly undervalved, or not valued as we should) and so behave ourselves with more thankfulness, and humility. The price, and estimation of things, is always raised by the want, and the loss; (according to what I said before of God.) And we are never so well possessed with the opinion of the worth of a thing; as when we have not the possession of the thing.  
From this alteration in judgement, proceed these fruits. First, Repentance of, and secondly, Prayer against sins which before men thought not of. For while they had what they never prayed for, and kept what they never gave thanks for, and were permitted the use of what they abused by intemperance, and luxury: they hardly ever thought either prayer, and thanksgiving, to be duties; or intemperance, and luxury to be sins (certainly, many wicked men in their prosperity do not, because they see they are never the worse, or because they have no changes, Psal: 55.19.) But now in Affliction, when their blessings are taken away; when they examine the matter, and search for the cause: as soon as they look back upon. their own lives, they find the fault to be there. Aman that looks back, is like a slander by; and makes his own eyes serve for another man's. In any kind of work, if I keep on working, and never stop to look back; unless my hand be guided by another's, I may commit many faults (or commit the same fault many times) which otherwise I would not do; and never perceive it. So, if I have a constant uninterupted enjoyment of outward felicity; unless there be a special hand of God to direct me; I shall sin, and sin, over and over, and never change my conditions, till I change my condition. There is also a third fruit of this alteration of judgement, viz: performance of duties before omitted: as praising of God's goodness to all; and giving thanks for his goodness to them: together with a humble acknowledgement of the mercy of the Lord that giveth, and the justice of the Lord that taketh away 
* Job: 1.21.   
9 Affliction (or adversity) is benefiicall. because it makes men not only to esteem of, but use prosperity better. Like physic and fasting, it cleanseth the stomach, and begets a more kindly appetite, and so makes a man digest, and improve temporal blessings, to spiritual nourishment. If a man never know, what the bread and water of affliction means: but always sit at a full table of worldly contentments; either by taking too much, he takes surfeit; or else by the foulness of his stomach, and a mind overcome with lusts, and ill humours; his food to turns to choler, his happiness to bitterness and misery; and his blessings into curses. Nothing better for such a stomach, then, as the Prophet's words are (however it be displeasing to the , for such things are commonly wholsomest) to be fed a while with the wormwood of affliction, and to have the water of gall to drink.  
10. Afflictions are beneficial, because they are good, both to make a man have a low esteem of himself, for his weakness, that he could not help himself in his adversity: and to make him abhor himself for his sinfulness; that ever he hurted himself in his prosperity. Never such a time to be low in mine own eyes, as when I am so in every ones else. When a man is upon the ground; 'tis easy to put his mouth in the dust. When my body is weaned from the pleasures of the world; it is the easier for my soul to be as a weaned child  
11. Afflictions are beneficial, because, when they have made us see our own weakness, and wickedness; in the next place, they will make us see God's power, and goodness. When ourselves are odious, that we cannot look upon them: then we will begin to look to our Maker. So the Prophet's expression is, Isaiah 17.7. At that day, says he (viz: when the glory of Jacob is made thin, and the fatness of his flesh become lean, vers: 4.) a man shall look to his maker, and his eyes shall have respect to the holy one of Israel.  
Hereupon there will follow, First, Trust, and reliance, and staying ourselves upon God: being now become so weak, that we cannot stand by ourselves: and so wise, as to know that we cannot. Now as the Apostle said (2 Cor: 1.9.) We have the sentence of death in ourselves, that we should not trust to ourselves, but in God who raiseth the dead. Secondly, now that we have seen our own naughtiness, and God's goodness; a resolution to live more free from one, and more worthy of the other. The blunesse of a wound cleanseth away evil: so do stripes the inward parts of the belly, Prov 20.30.  
12. Afflictions (such as persecution, and losses, and poverty) are beneficial, because they teach men a great deal of wisdom: which, being dear bought, they value the higher, and keep the longer.— Grande doloris.  
— Ingenium est, miserisque venit solertia rebus. In the 94 psalm verse 12, chastening, and teaching, are put together. Blessed is the man whom thou chastenest, o Lord; and teachest him out of thy law. If there be any good mettle in us: if there be any spark of grace, or any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (or gift) whatsoever; we shall see it then: for Affliction will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* 2 Tim 1.6.  turn it up from under the embers, and make it appear. If we be not altogether earthly: if we be not so dry, but there is some juice in us: surely the winepress of affliction will squeeze it our Necessity will make fools witty; & cowards, courageous. It will make fool's writy: For there is not so silly a man, nor creature; but when he is put to his shifts, either by hunger, or the pursuit of his enemy, or any such other extremity; will become witty, and cunning to save his life. So it makes cowards, courageous. (and this might be another thing for which afflictions are useful) Q. Curtius said of Ariobarzanes, 
* Lib 5.  (whom Alexander meeting in a narrow place, by that means compelled to fight) Ignaviam quoque necessitas acuit, & saepe desperatio spei causa est. No man bolder than a fearful man, when he leaves off to fear: and no enemy like a coward, when once he gins to fight. nullus est perniciosior hostis, quam quem audacem angustiae faciunt. 
* Lib: Nat: Q cap: 59  And therefore Aristides, when his enemy was on this side the bridge, over the Hellespont and Themistocles persuaded to cut down; the bridge, that so there might be no way left to retreat: would by no means hearken to his counsel; for, says he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If we bring them to a necessity of fight, they must needs fight the better, and the more desperately, for being desperate: rather make an other bridge then do so.  
The Godly man's grand enemy, The devil, will get but little advantage over him by afflictions. Nay, on the contrary, the godly man gets a great deal of him, both for wisdom, and courage, whereby to defeat his policies, and conquer him in his assaults. For when I say that wisdom is gotten by Affliction; I do not mean worldly wisdom only (although there be much of that too to be gotten by this means: and although this were an argument good enough ad hominem, as to the wicked, who think so as they do of the godly, because of their Affliction.) No, the wisdom which I mean is spiritual wisdom; craft, and policy, to deal with spiritual 
* Ephes: 6.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  adversaries; the Devil, and principalities, and powers from without: and strong 
a 2 Cor: 10.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  lusts, and high imaginations from within: a wisdom harder to be learned, then that other wisdom, & never better learned then under hard discipline in the school of affliction.  
A child cares not how he goes, 
b 2 Cor: 10.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  till he hath fallen: and a man never goes better, nor more carefully, then after he hath fallen. The readiest way, to learn to ward a blow in any place of the body; is to be stricken in that place first. When my prosperity, by the devil's temptations, and mine own lusts, hath proved my misery; and my abused blessings have been turned into curses; and then I have been sound beaten with the rod of affliction: unless I am given over to folly, and madness, and the nonsense of a reprobate sense; I must needs learn somewhat by it; and forbear to stumble again at the same stone, to be taken a gain in the same snare, and receive a wound from the same enemy in the same place, when it shall please God to try me again with the same prosperity. I said to try me: because, indeed, to speak the truth, what ever you think, I count prosperity to a child of God a greater trial, than adversity. For what boy, if he were never so wicked otherwise, will dare to be so, while he is under the lash. The trial of him is when he is most at liberty, and (as he thinks) out of his master's sight.  — Tanta adeo cum res trepidae, 
Silius: Ital  reverentia diuúm Nascitur, & rarò fumant felicibus arae. 
Prosperity is so much more dangerous to me then adversity; as a false familiar friend is more dangerous than an open enemy. De qui te me fie, di●u me garde, says the Frenchman, from him whom I trust, God deliver me. 'Tis hard not to be bitten by the dog that uses to by't without barking; not to be overcome by the enemy that makes a war which he never proclaimed; and not to be hurted by a seeming friend, that holds a gift in one hand, and a sword in the other. Prosperity is such a thing, as either of these three. You shall be bitten, and overcome, and hurted, insensibly. You shall be sold, and made a slave to the devil, and be almost quite dead in trespasses and sins, and never know how, nor which way. Through prosperity, you are not only drawn into sin; but you are made to believe, that sin is no longer sin, because prosperity is still prosperity. If Pharaoh can detain the children of Israel, and be suffered to continue to do so: he will do so still, and think he may do well to do so, whatever he be commanded to the contrary. When adversity comes, & I want those things, which while I enjoyed, I was drawn to such and such sins, to which now I am not: By this means I find out the devil's methodes, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph: 6.11.  and tricks which he uses in prosperity. I understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his manner of play, and the place where he lays his snares; so that I am able to deal with him now; and I am resolved, if ever I come to be in my former condition, he shall never catch me as he hath formerly done. As it is said of Christ, for helping us in our our resisting him (Heb: 2.18.) that having suffered himself being tempted; he is able to secure them that are tempted: so I may say of ourselves; for our resisting him in his temptations, that, having been tempted so by him already, we shall be able to do the better also ourselves, when we are tempted next. If by abstaining from such and such meats, I am not troubled with the pain which I had before when I used them; I may easily conclude what was the cause; and so by astaining from them for the future, prevent the disease. Since that now, when I have not so much worldly wealth, I have not so much worldly mindedness: Since that now, when I use not so plentiful a diet, I am not so much inclined to lust: since that now, either being poor, by sobriety for want of drink; or being sick, or in prison, by disuse of ill company for having none: I am not drawn to the commission of sins, as formerly I was: If it shall please God to put me into my former condition, I shall know what to do: for I know where the water came in, and will stop the holes. If too much meat were the thing: I will put a knife to my throat. 
* Prov: 23.2.  If to much drink: I will have a care how I look upon the wine when it giveth its colour in the cup. 
a Prov. 23.31.  I will eat and drink for strength; 
b Eccl. 10, 17.  and not for pleasure: and I will use this world's wealth, as if I used it not. If ill company were the thing: I will have good company instead of it and if that be not to be had, I will be either alone, i. e: without company; or be as if I were, when I am in it. 
c Tune praecipue in te ipsum secede quum esse cogeris in turbâ, Sen: Ep: 25.  I will either avoid all occasions of sinning; or not take them when they are offered. Either I will be without that, which being forced to be without now, I have the less sin: or, if I cannot live without it; I will not be taken with it so, as to be overtaken with it. Because now I know which way it hurted me; I will take it so, as it shall hurt me no more.  
13. Afflictions are beneficial, because when we are afflicted (to speak a little more particularly to what I have already spoken in general) then is the time for patience, to wait upon God for his mercy. When we have obtained this (either by deliverance from the Afflictions, or by being supplied in them with the graces of his Spirit) we come first to Experience, by which we are assured that he loves us truly for the present: and then we come to Hope, by which we are confident that he will love us for ever for the future; according to that of the Apostle, Rom. 5, 3, 4. We glory in tribulatioon also, knowing that tribulation worketh patience, and patience experience, and experience hope: For if my friend be so much my friend, as to be my friend in a time of need and distress; I have no reason to fear, that ever he will forsake me.  
The graces of the Spirit, which I mentioned, which assure me of his love for the present; though they may be given at any time, yet are they most plentifully poured out, when the vessel is most empty, and needs them most, viz: in a time of Affliction. Then is the ministration of them most liberally afforded: an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of one grace after 
* For in this sense the word seems to be used 2 Cor. 9.10. Col. 2.19. Eph 4.16,  another, according as need requires. Paul found it so, and made the same use of it as I speak of, Philip: 1, 19, For I know (says he) that this shall turn to my salvation through your prayer, and the supply 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of the Spirit of Jesus Christ. The chiefest of all those graces is Patience, a most proper mark of true Christianity. Insomuch that the Gospel is called the word of my patience, Rev: 3.10. And it is that to which the kingdom of 
* Or Heaven  God hereafter is more certainly assured, and the kingdom of 
a Or, of Grace  Christ now more constantly a companion; then victory is to the valour, and courage to the victory of a Combatant, The Kingdom and patience of Jesus Christ, Rev: 1.9.  
14. Last of all (though I do not say that this is all that I can say: but because I would not hold you too long from your own meditations) Afflictions are beneficial, because of the comfort which we have, not only while we do suffer them, but for ever after, even because we have suffered them.— Haec olim meminisse juvabit. Reader, if thou wert never afflicted, thou canst not think, what a comfort it is, to think of Afflictions when they are passed, and to be able to boast of them, as a Soldier does of a scar of honour when he hath been in a fight. With what content, and glorying, as it were, do we hear people sometimes talk of such a disease, or of such a wound which they have had! how one hath escaped drowning, another murdering, and another robbing: so that 'tis who can talk of most dangers he hath been in, and how well he came off; and they would not for any thing now, but they had had such or such a mishhap. And this they can do in a vainglorious Thrasonical boasting; merely out of a prattling humour; and sometimes, it may be, by way of Complaint; accusing God, to make an excuse for themselves, for this or that defect in the exercise of piety. If men that have no cause, do so out of a principle of pride: doubtless, such as have cause, may do so out of a principle of grace, and a sense of the benefit which they still enjoy, from the afflictions which they have suffered; being able to say truly, It is good for us that we have been afflicted.  
The truth is, either I will glory of my afflictions; or I will not glory at all. For if I should glory of my prosperity, every wise man would laugh at me: even as much as he would at a soldier, that should brag that he had never been in a skirmish: or a seaman, that should expect to be commended, for that he had never been in a storm. I cannot glory of my being in that condition, which he may manage, who hath neither courage, nor hope, nor patience: no more than a soldier should, of being in such a place, which a coward may manage, as well as any other. 'Tis not the constancy of my happiness, that commends me. And therefore, if I boast of any thing (with Saint Paul) I will not boast of my strength, but mine infirmities: or if I do boast of my strength, it shall be of my strength in my infirmities: for none but such is worth a boasting of. But yet I must tell you, I will boast only so, as a man may boast of an excellent gift, which he hath received of his friend. For that which I call my strength, was not my own but Gods: and what have I, which I have not received of him? 1 Cor: 4.7. So then will I boast, and so will I let another commend me, and so will I commend another; and God shall have the less glory. For certainly, it cannot but be a credit to a man, to have had many Afflictions, and to have been not only not the worse, but the better for them: To love his master the more, for sparing him the less: To have fought a long time, and to have had many temptations to yield; and yet to keep his old ground, his first Faith, 
* Tim: 4: 7.  and love, 
a Rev: 2 4.  and a good conscience. 
b 1 Tim 1.19.  Such a one, if men did rightly judge of things, would not only be talked of with commendation, but pointed at with admiration, whethersoever he went,— Digito monstrari & dicier hic est: Even as those Saints in the Revelation are by the Elder, chap: 7, vers: 13.14. Where observe, how he takes a delight to boast of them; ask, as if he did not know, What are those which are arrayed in white robes? and whnce came they? and then, answering himself, These are they which came out of great tribulation, and have washed their robes and have made them white in the blood of the Lamb. The Apostle James allowed a rich man, to glory 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rendered rejoice  in his abasement, Jam: 1, 9, 10.  
Thus you see, that Afflictions are so fare from being (as they are thought to be) miseries, or any thing hurtful; that they are rather indeed mercies, and very beneficial: so that they make our condition exceedingly blessed. And therefore, instead of pitying any man that is afflicted, I will boldly say with Eliphaz, and care not who hears me, Behold, happy is the man whom the Lord correcteth: therefore despise not thou the chasttening of the Almighty: Job 5.17. For what hindrance can Afflictions be to mirth, if they are so beneficial? How many things could I name, which although they are painful, yet because they are known to be beneficial, men endure with joy! Be glad then, O ye righteous, & rejoice in the Lord, in the midst of your greatest Afflictions. If Paul could rejoice in his Afflictions, because he had done so much good to others other ways (1 Thes: 3, 7, Therefore brethren, we are comforted over you in all our affliction, & distress, by your faith) why cannot we rejoice in, and after, and for our Afflictions; when even the Afflictions themselves do so much good to ourselves. Certainly, we can, and do, and will rejoice.  
4. Reason why the Afflictions of the godly in this world, neither are miseries, nor are to be so accounted by them, is, because of the inestimable amends, which is certainly made after a very few minutes, in a better world, For if we suffer we shall also reign. 
* And so those words Rom: 8.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per haps) may well be rendered thus, for as much as we suffer with him, that we may be glorified with him.  You cannot deny the consequence: for I have it of the Apostle, 2 Tim: 2.12. The greatest burden must needs be light in the balance, that hath such an exceeding weight 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 14.17.  of glory laid against it: Which made Moses, and the rest of the faithful in the old Testament, bear their burdens so cheerfully as they did: as knowing whether they went with them. Moses (as 'tis said, Heb: 11: 25, 26,) Freely choose rather to suffer Affliction with the people of God, then to enjoy the pleasures of sin for a season: esteeming the reproach of Christ greater riches, than the treasures of Egypt: for he had respect unto the recompense of the reward. What is a little short pain of a purge, or a vomit, or a letting blood: in comparison of a long lasting health? He were a very fool, who would not be not only contented, but glad, to have no fruit at all this year, when every one else hath a great deal: upon condition to have a great deal next year, when few besides have any. Do but have a little patience, and stay till the Lord come; and all will be well. I will use James his words to you, chap: 5, 7, Be patiented therefore brethren unto the coming of the Lord: Behold the husbandman waiteth for the precious fruit of the earth, & hath long patience for it until he receive the early & latter rain. Let it not be said, any man shall have more patience for a temporal, than you can have for an eternal reward.  
5. The Afflictions of the godly are not miseries, because for the most part (I mean Afflictions, which are chief counted such by the wicked in their objections, to whom I direct my answer) they are arrows that will reach, or at most kill, no further than the body: which is a thing they do not reckon so much of. Neither, indeed is it a jewel of such a price; as that a man should be miserable presently, as soon as it is cracked. Rather they count it a happiness for the soul: and consequently no misery to them. For a man would willingly be miserable, as the world accounts misery, in the worst part; to be happy in the best, which is happiness indeed. Many times, it is the way to be so; as it is many times a means of preserving the vital parts of the body within, to make a wound in one of the others without. The body is as a prison, or manicle, to the soul. Quod equidem non aliter aspicio, quam vinculum libertati meae circundatum, said a heathen. 
* Sene-Epist: 65.  And will a prisoner count it a misery; if his manacles be loosened; or his prison, or the walls thereof go to decay; whereby there may be hopes of escaping? Nay, the body, in this condition it is now in; till it be well purged, and resined, and made fit for such an inhabitant as the soul is; is not only troublesome, but hurtful to the soul.  
— Noxia corpora tardant  
Terrenique hebetant artus. 
* Virgil:   
The bodies of clay hanging about the Soul, are like so much dirt hanging about the wings of a bird; and will not suffer it to fly like a bird to the mountain, Psal: 11.1. Hath the soul reason to be heavier, for that it is the lighter? Or, will any thing that is hurted by another thing, be the worse, because that thing is hurted? Or, may I be counted miserable, when that is not well, which the better it is, I am (commonly) the worse? Certainly, it cannot be. Unless the Soul were improved by the accession of things corporeal, more than it is; it cannot be so much impaired by the want. But the improvement it hath from thence, is but little. For commonly, when there is a diminution of the things of the body: there is as great an addition of the things of the Soul.  
Now, as I said before, those Afflictions of the godly, which the wicked talk so much of, and for which they account their condition so miserable; are so fare from adding 
* Phil: 1 16.  to the bands of the Soul; that they are the usual means to release her of them; and have no power, but upon the bands themselves. A skilful workman will knock off the band of a thing, and do the thing no hurt at all. And so God can do a man's body hurt: and yet do him no hurt at all. Nay, if God love a man; he will punish his body in this day of his own; that his Spirit may be saved in that day of the Lord. Like a fencing master, or one that fights in love; he never strikes at the vital parts. Or if he does, 'tis but with a blunt weapon: as intending not to kill, but to teach the Combatant. His blow shall make him smart; so as it shall not easily be forgotten: but it shall be in such a place, where it may be easily cured. Cured, I say, either living, or dying; which is all one both to him, to whom all do live: and to the man also, to whom to live long, is but so much loss, unless so far as it is Christ; and to die betime, advantage.  
I say, the Soul of a godly man, being a Spirit by nature; and being spiritual by grace; is out of gunshot, for aught that any thing in the world can do to it. God, who is able, is unwilling: And the devil, and the world, who are willing, are unable. The devil though he be a spirit; is no more able to hurt this spirit, than one body is to hurt an other, when it is armed: as the spirit is throughout, even with a whole suit 
* Eph: 6.13.  (or panoplia) of spiritual arms. The world, whether malicious men, or worldly crosses, or sickness, or poverty, or persecution, is not able to reach it. I may say to any of these, as the Philosopher did to the Tyrant, Tundis vasculum Anaxarchi, non Anaxarchum. Knock, and beat, and do your worst. Though you break the casket in a thousand pieces; you shell never be able to hurt the jewel in the least manner. Beat upon the outside (the body) as you will, you do but make that which is within the stronger: for now the blood, and the spirits, retire to the heart, and so to the soul; which by this means will take heart, and gather spirit, and prove the stronger.  
'Tis true. If a wicked man be not well in his body; he is not well in any part. If his outworks be taken, he can hold out no longer. His soul is the most diseased part: and therefore will be sure to suffer most; being also least able to bear it. He is rotten at the core. His heart neither is sound, nor ever was. It was always the weakest spoke in the wheel (though you never heard hard it creak, and though you might think it strong enough) even then when his body had health enough, and God did grant his desire in those things. As the Psalmist says, Psal: 106, 15, God gave him his request: but sent leanness into his soul. If his soul were so bad in prosperity; it must needs be worse in adversity. For then all the ill humours run to it: as they use to do to a weak, or diseased member: And his sins, which he hath formerly committed, like so many dogs, when they see another dog beaten; come every one of them not to help, but to oppress the weaker side. The pleasures which he hath loved, and used: the creatures which he hath loved, and abused: the devil, whom he hath not loved, but obeyed: when the body is hindered from being any longer serviceable to such purposes; like enemies made to be friends, or friends restrained from being enemies, only with gifts & compliance; will be all ready to fly in his face, and testify against him all that ever he did. Now, it is otherwise with a godly man. For if one part be afflicted, he shall have amends presently made in the other. If the outward man 
* though our outward man perech yet the inward man is renewed day by day, 2 Cor: 4.16.  be weak; he hath not therefore lost his strength for the inward man, viz: the soul (and the soul of a man is the man) hath so much the more. What ever else fails, his heart shall never fail him; because he depends upon God, who never fails of his word, and hath promised to strengthen the heart of those that depend upon him, Psal: 27, 14, Wait on the Lord: be of good courage, and he shall strengthen thine heart: wait, I say, on the Lord.  
And, indeed, herein hath the godly man a great advantage above the wicked. For the wicked man's care being for the body, which is not able to live without the soul: his care, and trouble must needs be the more; in regard that those things which the body needs, are so many, and so hard to be supplied. But the godly man's care is chief for the soul; which can live without the body, and upon such things as the poorest man may buy; & a little will serve to maintain it. If it be but a bare Hope; it will make a shift to live with that. So that a godly man is so much less miserable in affliction then a wicked man; as a man that hath a little appetite, is less miserable in a time of famine, than he that is a great eater. The food of the soul, is his food: and that can be gotten at any time, and more plenty of it, when there is least of the other food.  
If God give the godly weakness of body; he will be sure to give them strength of soul, Ps: 138, 3, In the day when I cried, thou answeredst me: & strengthned'st me with strength in my soul. Perhaps, he cried to him for strength of body, or for power against his enemy, and had it not. But he had that which was as good: God strengthened him with strength in his soul. God is more than a Father to us, if we trust in him: For he will not only, when we ask an egg, not give us a scorpion; but when like foolish children (as many times we do) we ask for a scorpion, he will give us an egg. 
* Luk: 11.12.  Nay, he will not only give us better than what we ask for, when we ask for that which is not good: 
* Who is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, Eph: 3, 20.  but he will give us (being as willing to give, as he is able,) fare above what we ask, or are able to ask, or think.  
God is never behind hand with his children. He will one way or other make it good. Either they shall have money, or mony-worth still. If he strike them with one hand, he will stroke them with the other: and they shall never have a purge for their bodies; but they shall have a cordial for their souls. If they be in poverty, and, as the Apostle says, (2 Cor: 4.8, 9) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perplexed, or to seek of a plentiful supply of maintenance: yet shall they not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, clean out of cash, altogether helpless. The way wherein God usually supplies them, and makes amends for their sufferings, is that which I have already mentioned, viz: If their bodies be in trouble, their souls shall be at ease. Psal: 25.13, His soul shall dwell at ease: and his seed shall inherit the earth. So long as that is well: For the other, if it be not well, they are able to bear it. And therefore is it, that they take so much care of the soul, and so little care of the body. For their prayers are not so much, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they may not labour (or be sick, or weak) in their bodies, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they be not so in their souls, (as it is in the Epist: 
* Consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds, (or souls.)  to the Heb: cap 12.3.) and in that they are most sure to be heard. Though in their bodies, they be never so ill, & ready to die: yet in their souls they shall be well, & their heart shall live, Psal: 69, 32, Your heart shall live that seek God. And so long as 'tis so, they care not. They are well enough preserved from evil, if their souls be preserved. The Lord shall preserve thee from all evil: he shall preserve thy soul: Psal: 121.7. God may suffer their hungry bodies many times to continue empty: yet he will be sure to fill their hungry souls with goodness. The Lord will not suffer the soul of the righteous to famish: but he casteth away the substance of the wicked, Prov: 10.3. Indeed, the wicked man's soul (who maketh himself rich, and yet hath nothing, Prov: 13.7.) according to what was said in the Scripture last cited, in his greatest plenty, is poorest; so that he starves (as they say) in the Cook's shop. In the fullness of his sufficiency he shall be in straits, every hand of the wicked shall come upon him, Job 20.22. Insomuch that he may very well use the words of the Poet— Inopem me copia facit. But it is clean contrary with the godly. For if God have not of his goonndes, prepared abundance of goods for the poor godly man: yet hath he of his mercy prepared abundance of his goodness for him, Psal 63.10. If he have not the blessings of the earth; yet he shall be blessed upon the earth. The Lord will preserve him, and keep him alive, he shall be blessed upon the earth, and thou wilt not deliver him unto the will of his enemies, Psal: 41.2. You never saw him forsaken, no nor his seed after him, although they beg their bread. Neither shall you often see them beg their bread: 
Pract: Catech.  especially, if they be such as D. Hammond would have to be meant by the righteous man, viz: a merciful man, and one that is charitable, and free to the poor: For you shall seldom see such men's families go to decay, and their children a begging.  
And so likewise, you shall never know such people as they, not satisfied: though they have never so little: which is all one, as if they had never so much. Even in the days of famine they shall be satisfied, Ps: 37.19. Satisfied; and that abundantly: if not with the fatness of their own houses; with the fatness of God's house, which is fare sweeter, Psal. 36, 8, They shall be abundantly satisfied with the fatness of thy house: and thou shalt make them drink of the rivers of thy pleasures. In somuch that if I should say, They shall never be in want, because God is he that provides for them, (as David says, Psal: 23, 1, The Lord is my shepherd I shall not want.) I should speak truth; although you should say, that they are miserably poor, and in want of all things. For it will be true, either in this sense, viz: that though they want all things, that seem to the eye of a worldly man to be necessary and good: yet they want nothing that is good indeed, and that which God knows to be good for them, They that seek the Lord shall not want any good thing: and Psal: 84, 11, No good thing will he withhold from them that walk uprightly, Psal; 34.10.  
Either God hedges them about so with his blessings, so that nothing can break in upon them to hurt them, as he did Job, Job 1.10. 
* Hast not thou made a hedge about him and about his house, and about all that he hath one every side?  Or he hedges up their ways with punishments, so that they cannot go on, Job 19.8, 
a He hath fenced up my way that I cannot pass, and he hath set darkness in my paths.  At such a time, when their way is not right before them, nor safe unto them, and when they had better be stopped then suffered to go.) Or else in this sense, viz: (as I said before) because they can be satisfied, and contented, in any condition: as being able to live very well in it, whatever it be; neither troubled with sorrow, that it is not, nor with care, that it may be better. He that loves course far, and can live upon that, as well as upon better: will not be displeased, because he hath not better provided; & scorns to be sad for the want of it. He that cares not for a thing which he hath not; does not want it, though he hath it not. When I have no use for a penny, I cannot so well be said to want it; as when I would have it to spend. A godly man, if he have never so little, does not want more, because he cares not to have  more: and so he is more rich, than the richest wicked man; who hath never enough, if he have never so much. A wicked man cannot be without this, or that besides, when he hath most; and he must desire it, and he cannot get it; for every thing he cannot have. He is still without this, or that, to help him, and hath always a hole to fill.  
A godly man may say to wicked men, when they object poverty to him, as M. Cato does in A. Gellius, cap: 22, vitio mihi vertunt, quia multis egeo: at ego illis, quia nequeunt egere. I may say, and say truly. Only he that can want, does not want; and he that cannot, does. You tell me that a godly man wants these, and these things, which the wicked man hath: but I tell you, he can no more be said to want them, than a Butcher may be said to want Homer (or such another thing) because his disposition is such, that he makes no reckoning; and his manner of life is such, that he makes no use of those things which you usually mean. 'Tis but only necessary things, that he cares for: And those are not many. But one thing is necessary: and that he hath chosen, viz: the better part. And therefore, if he have nothing at all of other things; he does not want, neither is there any thing wanting, which might make him rich enough; or by absence whereof, his riches should be said to be deficient. A body is not maimed, unless it have lost a principal part. Only privative defects discommend a thing: and not those that are negative. When we say, there is nothing wanting to such or such a creature, or thing that a man hath made; we mean, that it hath all that belongs necessarily to it. We speak not of such things, as may be added for compliments, or ornaments, or the like (such as are those things usually, wherein wicked men excel the godly.)  
Even so it is, When we say that a godly man wanteth nothing. For though in regard of unnecessary goods, he be as having nothing: yet in regard of others, he is as if he possessed all things. He wants nothing that is necessary, either for his glorifying of God (being able to do that best even in, and by his afflictions) or for God's glorifying of him, and making him happy: having God himself for his portion, and supply of his wants; who is abundantly sufficient at all times, for all persons, in all conditions. As long as he hath him; whether he have more or less of other things, he hath all alike, and he is all alike. No changes make him change, unless it be to better; and that he often is, when he seems worse. In the want of temporal goods, his condition is so much better than a wicked man's: as that son's condition, to whom his father allows but little in his minority, but means to give him a great-estate, when he comes to be of age, & denies him nothing what is fitting in the mean time; is better than his, who hath all his money given him before hand, and all his portion in his hand before his time. If it pleaseth my heavenly Father to have it so: I shall be glad, if I have not my portion, till I come home. If I had it, I should misspend it. Therefore, let it alone. 'Tis in a good hand: a hand that is close enough to keep it, and open enough to bestow it, when time shall serve. He that is of this good mind, will make any condition good enough. For the mind it is, that does all, for matter of rejoicing, or grieving, in any condition. If that be rightly disposed (as it mostly is in a godly man) let every thing go how it will, nothing shall go amiss. For instance, a contented mind (which of all others is best disposed for joy) keeps the soul in the same posture, let things without turn how they will; by keeping Afflictions from piercing any further than the body. For if I am contented, they shall be there; they will stay there, and go no further. But if I strive and storm, and tumble; I shall but tie myself faster in the snare; and like an unruly prisoner, make my imprisonment straighter, by impatience for liberty. The arrows which I shoot towards heaven in discontent, will fall back again upon my own pate; and I shall have two afflictions now for one. Whereas, if my mind had been according to God's will, God's will had been according to my mind, and I had suffered but in one part of me: Now that my mind is not right & will not agree with, nor endure to be yoked to the condition from which it cannot be separated; I must suffer in both, and, like the Ox that draweth back, endure so much the more pains, as I endeavour to endure less, and be doubly afflicted.  
The mind of a man is such a thing, that, as it is thus or thus disposed, will make him miserable in the greatest happiness, and happy in the greatest misery. He that is of a merry heart, hath a continual feast (Prov: 15, 15,) even when he hath no meat to eat. Happiness depends as much upon the condition of my manners; as upon the manner of my condition Sui cuique mores fingunt fortunam, 
* Cicer Ep. 2 ad Brutum  Every man's conditions make his condition. 'Tis not so much the condition of the things without thee, and without thy power (thy fortune, and thy estate) as of the things that are, within thee, and within thy power, thy mind, and thy passions; which will render thee (or for which thou mayest be said to be) happy, or unhappy. The worst news is no sad news, unless I grieve: and the best news is no joyful news, unless I rejoice to hear it. Things are good, or bad, to me, as my mind is. According as I take them, so they take me. As the old proverb is 'tis every one as he likes. So long as I keep the Poet's rule,— mihires, non me rebus submittere conor i: e: so long as endeavour to make all things subject to myself, & submit myself to nothing; I will be sad for nothing & I will be merry with any thing. I can frame any thing to my mind, if I can frame my mind to any thing: and if I can frame my mind to any thing, I shall be sad for nothing.  
If the condition of things be the same; yet if the conditions of the persons, or the temper of the same man be different: one will be happy, and the other miserable; and the same man will be miserable, and happy, with the same condition. 'Tis not so much the difference of conditions (or estates) as the difference of dispositions, that does the work in this business. Hence it is, that one that is of a retired disposition, can be at liberty in a prison: and another, that is addicted to company, is in a prison, if he be but alone: One that hath nothing, can laugh, & sing and be merry, as if he had all things; and another that hath the world by the nose, is always sad, and dumpish, as if he were not owner of a penny: One that is always vexed, is continually pleased: and another that is continually pleased; is always vexed, and discontented. Multos qui conflictari adversis videantur, beatos; ac plerosque quanquam per magnas opes miserrimos, says one in the 
* Tacit Annal. lib. 6.  same sense. And how comes this to pass: but by men's well, or ill managing their fortunes, when they come? as the same writer adds, Si illi gravem fortunam constanter tolerent, high prosperâ consultè utantur. 'Tis with politic creatures in cases, and accidents; as it is said to be with natural creatures in the business of causes, and actions, Quicquid recipitur, recipitur ad modum recipientis, as they find men, so are they; good, or bad, according as men's minds are well, or ill disposed: like the Chameleon, altering their nature, and colour, according to the nature, and complexion, of the person to whom they happen.  
Happiness is not an outward relative accident, or a bare denomination of him (because he hath these or these things) but it is an inward qualification in him, of his own making (by the grace of God) because he is so, or so, or because he does these or these things. 'Tis not he that hath goods, is happy: but he that is good, and does good; he that loves God so, that he meditates continually of him; he that loves him so, that he keeps the love, and loves the keeping of all his commandments. Such a man as this, let poverty come never so well armed, he is ready to meet her: let there come never so many losses, and crosses, and calamities (as they are thought to be to him, and as they are ●ndeed to a worldly man) I say, let them come hand in hand (to say nothing of the joy extraordinary, which he may have in such a time) the least that he is sure enough of, is a quiet spirit, and a contented mind: and that is amends sufficient. Si celeres fortuna quatit pennas, Resigno quae dedit, & meâ virtute me involvo, If fortune gave him any thing, and will take it away again: he is resolved to let her have it quietly, and trouble himself no further. He will pluck in his horns into his shell; and wrap himself up close in his course (but warm) garment of content; and be more merry in that, than ever he was before in his finest clothes. As Elisha (if I may give you a comparison used by another man) shrinking his own body to the length of his child's put life into the child: so can he, either shrinking himself, or (as the proverb is) cutting his cloak to the length of his cloth, put life (as I may say) into any estate, and make his condition good, if he find it never so bad. When his estate is most in decay, and his condition too low to agree, and consort with the height of his former life and carriage; 'tis but letting the pegs lower down, or playing lower notes; and he is presently fit to consort with the music that he meets with.  
If you reply, that we talk of promises of the enjoyment of these temporal blessings, as a part of the godly man's happiness: and therefore to want them in this manner, as we have spoken of, must needs be misery: my answer is, that if for every temporal blessing denied them, they have a spiritual blessing allowed them; the happiness is never the less enjoyed, nor the promise performed. At least, he is not worse than his word, who promised me brass, and pays me gold.  
Again, I must tell you. First that the promises made to the godly, and mentioned in the Scriptures of their deliverance from temporal evils (and so of bestowing upon them temporal blessings) are meant of their eternal deliverance simply, and of their temporal deliverance only conditionally, viz: as it shall consist with God's glory, and their own good. Secondly, that most of them are meant to the whole Church collectively, and not to every particular member. And thirdly, that most of them are meant of deliverance from Spiritual evils, figured out in temporal expressions.  
I have done with the first objection, viz: that the godly man's condition is most miserable, or, that they have cause to live the saddest life. The next objection is that, they do live the saddest life: and this, say they, must every body confess; for they are known by their sad, and dejected looks. 'Tis even a mark to know them by; and God hath long ago set a mark upon them for it, Ezek: 9, 4, And the Lord said unto him, Go thorough the midst of the city, thorough the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh, and that cry for all the abominations that are done in the midst thereof. Nay, and Christ blessed them for it, Math: 5, 4, Blessed are they that mourn. And we wonder (say they) you should expect any other from men that are not of this world; but Pilgrims, and Strangers, and such as seek another country; as you say, godly men are, and do.  
To this I answer, that this conclusion concerning godly men, is too hastily made. Their heart may be light enough, though their countenance be heavy. The Sun shines still notwithstanding a cloud: and godly men usually put the worst side outmost. 'Tis true, they are travellers here, and in a strange country and while they are at home in the body, they are absent from the Lord (as the Apostle says 2 Cor: 5.6.) But I deny a necessity that therefore they must be sad. First, because though they are travelling; they are travelling homeward. And such as are travelling towards their home; you know, though their way be never so difficult & dangerous, are the joyful'st men in the world. Secondly, because though they are for the present absent from the Lord; yet they are going all as fast to him. They are present with him in their hearts by faith, already; sitting with him in heavenly places, Eph: 1, 3: and they are sure ere long to be present with him in their persons. And you will little wonder; if you consider that they are men that walk by faith, as the Apostle says, 2 Cor: 5.7, 8: not by sight (and so, if the things which they see, be not to their mind, they are the less troubled) being not only willing, but delighted with the thought and expectation of it, to be absent from the body, & to be present with the Lord. They live and die in faith like the Patriarches, Heb: 11, 13. not having received the promises, but only having seen them afar off; & are persuaded of them: & embrace them & confess that they are strangers and pilgrims on the earth: and are not troubled with the thought of it (for who will be troubled with the thought of being a stranger (or a traveller) thorough a strange country? This very desire, and expectation of theirs will make them merry enough. The saying, Nil aequè gratum adeptis, ac concupiscentibus, Nothing is so pleasant when it is obtained, as when it is desired, will serve here: if not to undervalue the enjoyment, yet to commend the desire. 'Tis joy enough to be desirous of the presence of Christ, more to be in the way to obtain it, and more yet to be sure to obtain it: All which agree to the godly man in this life.  
Yet must I tell you, that however, I do not grant the first part of the antecedent neither altogether; as if all godly men had such dejected looks. Some there be that look, and behave themselves worthy of their hopes. And for those that do not, I account it their fault, for which they should be blamed; and not their misery, for which they should be pitied. Since they have no cause, why they should be sorry; I see no cause why they should seem to be so, unless it be a fear of displeasing their enemies, if they should be merry. But if they are sad they will do worse: for than they are sure to scandalise them, and sin against God besides.  
But the truth of it is, for the most part, the world is out in their physiognomy. They do not judge well of countenances, or if they do judge well (to return to my first answer) they do not conclude well, viz: that men must needs be sad, because they look so. For they may be, as Paul said, 3 Cor: 6.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as sad, and yet always rejoicing. They are not sorrowful, but serious. They are indeed as sad: or they are as serious, as if they were sad; as men that think it not becoming them, to be profuse, and childishly merry; but to be considerate: which they cannot well be, if they be over-merry. 'Tis hard to be merry and consider (as the preacher's word is, Ecles: 7, 14, In the day of prosperity be joyful, but in the day of adversity consider.  
They are no more sad, then is necessary for a courageous man to be, when he is in the midst of his eneimies; or upon the sea, in a storm; or in any dangerous place. He is wary doubtless, and he may be somewhat fearful, and sad about the mouth: but he is merry still at the bottom of the heart, even for this, viz: to think how merry indeed he shall be when the danger is over. He had no sadness but that of the countenance: and by that the heart is made better, saith Solomon, Eccles: 7.3. Even so is the godly man, merry at the heart, go how it will: yea and most merry in that part, when least in the rest, even when he is most afflicted. The Thessalonians even in much affliction, received the word with joy of the holy Ghost, 1 Thes: 1.6. Where you see (by experience) that Affliction, and joy, can very well go together: though they seem as strangely coupled, as prosperity, and sorrow; or Affliction and prosperity: But the HOLY GHOST, that takes a way the wonder. So the Maaedonian Christians, Paul brags of them, That in a great trial of afflicton, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the abundance of the joy &c: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abounded unto the riches of their liberality, 2 Cor: 8.2. And so Paul himself, even for the good which others had received could say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c: I am filled with comfort, I am exceeding joyful in all our tribulation, 2 Cor: 7.4. And I doubt not but another godly man, as he was, may in his greatest afflictions, say as much as he did, upon good grounds. For when he is most afflicted, he is most assured, that since he hath not his portion in this world, he is one of those that are to have it in another. He is glad of it, as a prisoner, that hath deserved death, is glad when he comes to be whipped; because now he presumes that he shall not be hanged. He can be proud of it, like a valiant Champion, that he is chosen out by God himself to fight a combat with such strong adversaries, as the devil, and the world, and the flesh: whom it can be no small comfort and glory to conquer. Nay he can glory with the beaten Apostles, * that he is counted worthy to suffer. He counts it an honour to drink of Christ's own Cup; Though it be with sickness, and much against the stomach, he will joyfully pledge him. He will cheerfully go any where, as long as he hath such a leader before him. Whereas else he would be sad, and fear, that God had laid him aside as a stone unfit for his building (viz: if he did not beat him with the hammer of affliction) that he had given him over, as not fit to be wrought upon, leaving him to himself and so to destruction: Now, he is merry, and gathers heart, and resolves to bear up sail, because he thinks, like the sick man, that there is hope of life, so long as the Lord giveth him physic, and keeps him under with a diet of Affliction. Like a man that hath a disease already upon him, or a crazy body about him, so that he needs the help of physic: Because he thinks he hath need of it, he cannot but be a little sad, and pensive & fearful, till he take it: but when he hath taken it, unless he be a child, or a madman, or a fool; he is presently glad, though it put him to never so much pain, because he is confident it will do him good; and he expects every hour when it will. Affliction is the Godly man's ordinary physic, which he takes of course: and, like a man that hath been used to Physic, at such and such certain times, and forbears it but once; 'tis a hundred to one but he is presently sick, if he want it. He is naturally subject to many spiritual diseases, and therefore is glad when he uses the means, and is in a course of Physic to be cured and preserved. Now what spirit hath so weak an edge as to be dulled with a little affliction which (though it were more) is not only attended with, but the cause itself of so much good?  
Away, never talk of it, I scorn your words, that a godly man can be sad, unless when it is his desire, or his duty: So as it is, to see God dishonoured, and men sinning against him. He can bear any burden but such: Endure any thing but sin: And bear with any man but a wicked man; whom he cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bear with or endure; like the church of Ephesus, of which it is said, that she could not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bear them which were evil, Rev: 2.2.  
But as for other things, Afflictions and persecutions (as 'tis said of the same church vers: 3, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hast borne, and hast patience) they make nothing of them.  
You will say yet, that either your objection must be true; or Christ's own words must be false, who told his followers long ago, that it should be so as you say, as it is recorded, John 16, 20, Verily verily I say unto you, that ye shall weep, and lament, but the world shall rejoice: and ye shall be sorrowful &c:  
But (to answer you) I pray, what kind of sorrow did our Saviour mean? He says himself in the very next verse, it was but such a sorrow as that of a woman in travel. And think you that women are truly sorrowful, when they are in travel? No more are the godly in all their sufferings. They may be in pain, as women in travel are: and in travel till they be delivered of their Affliction (as no chastisement for the present seemeth to be joyous, but grievous,) 
* Heb: 12.11  But yet so it is, that they do not only not remember their pain, as soon as they are delivered, (for joy, either that they are by this means regenerated, and borne again, or that they were so well beloved as to be chastened, and counted worthy to suffer) But even all their pain be it what it will, they will never think it too much, or too high a price, for the birth of such a child as Affliction in the new generation brings forth. For the pangs, and throws of our short Affliction here, as short and as sharp perhaps as those of a woman in travel (to say nothing of the sweet fruit of righteousness, which they usually bring to them that are thereby exercised in this world, Heb, 12.10. He chasteneth us for our profit, that we might be partakers of his holiness.) must needs come exceeding short of that exceeding weight of glory, which they may be said to bring forth in the world to come. What? Shall he that expects such a harvest of profit; having now sown his wheat, be out of heart because of the winter? Let the seed alone. If it do not yet come upward; 'tis because it takes root downward, and that it may not be forward, out of season: for so it might be backward, when the season comes. Nothing better than frost, and snow, to chasten corn: and nothing better for corn, than a little chastening. Why am I in such haste? And why do I vex, and grieve? If I can but tarry: for all my loss of a temporal health, and wealth, and happiness of the body; I shall have an unvaluable satisfaction of an eternal health, and wealth, and happiness, of body and soul to make me amends. This could make the primitive Christians at Jerusalem, endure the loss of their goods with joy: and why should it not me? Why should I repine against God for Afflions; when I know that they are tokens and pledges, and as it were new security of his love? This kept David from repining; even because he said, he knew that God out of very faithfulness did afflict him, viz: because he meant to be faithful in keeping his promise in his everlasting covenant of grace, and not to leave him to himself without afflicting him; lest being thus left, he should sin and so give God occasion to forsake him. Why should I be a jot troubled, or break my sleep for any persecution; when I have God standing by my bedside? So Peter had (no doubt) and thence it was it, that he slept so quietly even between the two soldiers in the prison? Why should my soul be disquieted within me, when I have God himself about my path, and about my bed? And so had David. And therefore, though he were persecuted so much, never took it a jot to heart, but even laid him down, and took his rest, Psal: 3.5. I laid me down and slept; I awaked, for the Lord sustained me. And this, he said, was his resolution still to do upon that account, Psal: 4, 8. I will both lay me down in peace, and sleep: for thou Lord only makest me dwell in safety. Last of all, why should I be of a dejected spirit, as long as I have a comforter within my very spirit; The Spirit of the God of all consolation: in whose presence there can as well be want of joy, as there can be want of light in the presence of the Sun, or want of heat, where there is a great fire? What do you talk of sadness? They that have such to keep them company, and such company to keep them safe, (God, in all the persons of the Trinity, & the blessed Angels) cannot be sad, if they would. To have company that is so comfortable; protection that is so near, that so is strong; protection & company both, that is so faithful, that never parts, that is most willing to help when I have most need: To think that I have God himself, not for my helper only (one that can & will help me, when I need) but even for my very help (David says, he is a present help in time of trouble) so that if I have him, I have presently help with the same: what? all this? 'tis enough to make me merry if I lay a dying, and to say with David, Ps: 23.4. yea though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me, thy rod and thy staff they comfort me.  
But to this purpose I have spoken before, viz: when I spoke to the several grounds, and causes of the godly man's joy. I will next show you some Scriptures for a godly man's mirth in Affliction.  
1. There is Christ's exhortation.  
Mat: 5.11, and 12, Blessed are ye, when men shall revile you, and persecute you and shall say all manner of evil against you falsely for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the Prophets which were before you.  
Luk: 6.22, 23, Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach, and cast out your name as evil, for the son of man's sake sake. Rejoice ye in that day, and leap for joy: for behold your reward is great in heaven.  
2. We are called to patience.  
1 Pet: 2, 21, For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps.  
We are none of Christ's soldiers, if we cannot endure hardness: as Paul said to Timothy 2 Epist: 2, 3, Thou therefore endure hardness, as a good Soldier of Jesus Christ. Now we cannot endure hardness, if we cannot endure it with cheerfulness. For to endure it with repining & grieving is not to endure it. So any one can do, because he cannot do otherwise.  
Add hereunto next Saint James his exhortation, chap: 1.2.  
My brethren count it all joy, when ye fall into divers temptations. Paul, you have not only his exhortation to rejoice at all times, to the Philippians, chap: 3, 1, Finally my brethren rejoice in the Lord: And to the Corinthians, in the last words of his Epistle to them 2 Epist chap. 13.11.  
Finally, brethren, farewell: Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you.  
But also his desire, and constant prayer to God in behalf of the Colossions, ch: 1.9, 10, 11. that they might be strengthened unto all patience, and long-suffering with joyfulness: as if their patience, and long-suffering had been nothing, unless it were joined with joyfulness.  
3. You have before you the practise not only of the primitive Christians, as of Paul himself, Colos: 1.24.  
Who now rejoice in my sufferings for you, & fill up that which is behind of the afflictions of Christ in my flesh, for his body's sake, which is the church.  
Of himself, and others, Rom: 5.3.  
And not only so, but we glory in tribulations also: knowing that tribulation worketh patience.  
And of the Hebrews, 10.34.  
For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that you in heaven a better and an enduring substance.  
But of the Saints also in former ages: as of David, Psal: 119 92.  
Unless thy law had been my delight; I should then have perished in my affliction. And of many others. Some of whom you have recounted, Hebr: 11. So that you have not only a cloud of witnesses, to show that it may be so: but a large catalogue of good examples, to prove that it should be so in you, I mean, that you should rejoice in afflictions, as they did, through the comfort of hope, and the strength of faith; resolving as David did, that you will not fear though the earth be removed, and the mountains be carried into the midst of the sea, Psal: 46.2. Let the storms of adversity rise never so high, and the winds of persecution blow never so furiously; the house can never be shaken, that is founded upon the rock of salvation Jesus Christ. The ship cannot be cast away, that hath the Cross of Christ for the main mast, to fasten her sails; the word of God (a rule that will never deceive) for the card to direct her; 
D. Feat ley.  the most sure promises of God for the anchor to hold her; the Spirit of God, for the wind to carry her; and Christ himself for the Pilot to steer the course. Jactatur, nunquam mergitur ista ratis. Such a house may be blown upon, but it cannot be shaken. Such a Ship may be tossed, but it cannot be lost.  
A godly man is even as such an house, or such a ship. And he knows it very well: And therefore, though he expects, yet he fears not the worst. Let his enemies be never so mortal he knows they are mortal, and he shall soon be eased of them. Let them never leave thirsting for his blood, till they draw it out; his soul is able to live upon the blood which such as they are, drew from him his Saviour: and so long he cares not. Let the men of this world blow upon his back, and make the furrows never so long, so he may bear good corn: Let the Prince of this world shake him, and winnow him like wheat. For now he will say with Ignatius (when he heard the roaring of the Lions, that were appointed to devour him) Christi frumentum sum, I am glad of it. Now I see, I am clean corn, for I am going to the mill. Do not think these expressions poetical: Neither imagine, either our Martyrs to have lied, when they spoke of their joys in the flames: or all those stories of their joyful expressions to be lies.  
Let men talk what they will, of the magnanimity, & fortitude of the old Romans, and the heathen Philosophers; as if it were not to be pararelled. I am confident, that many a true Christian hath a great deal more, and better, than any of them had. Pet: Martyr in his common places (class: 3. c: 12.) puts the question, An sancti homines inferiores fuerint Ethnicis in ferendis rebus rebus adversis? whether the Saints were inferior to the heathen in patience. And having brought some of the best examples amongst them, as of Horatius Pulvillus (who having news brought him of his Son's death, as he was consecrating the Temple, went on his work, and was not a jot moved at it.) And of Anaxogoras (who having the same news brought him, only made answer, sciebam me mortalem genuisse, That he had not begotten an immortal Son.) And some others; yet determines. First, that the Christians were no whit inferior to them: And that if Christians did at any time grieve at the news, or upon the thought of death, or the like; it was because they were better men than those heathen were, and eiter might or would glorify God more, and do more good if they lived: or for such like causes. Then he applies to this purpose the story of Aristippus. Who being asked by a Mariner why he was fearful being a Philosopher; whereas he who never knew any Philosophy at all, was not? replied, Non debuisti sollicitus esse tu pro animâ nebulonis, ego videbam Aristippum Philosophum periclitari. For your part, you should not be solicitous for the life of such a poor knave as you are: but I saw, that Aristippus the Philosopher was in danger to be lost.  
2. Those Romans, and Philosophers, feared not death, or grieved not for it, quod post hanc vitam nulla reliqua essent, because they thought, after a man was dead, there was an end with him: whereas the Christian grieved not, or was not afraid of death, because there was not an end with him; but there was a life to live, in which men should be rewarded or, punished, for what they had done in this; which is fare more to be commended, and a sign of greater courage.  
3. The fortitude, and courage of the heathen was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a kind of stupour, a want, not a moderation of passions & grief, which Austin saith, is omnibus vitiis pejor, worse than all vices. They had no patience, but in want of sense; which could be none at all: whereas these had none but when the sense was quickest: which must needs be best of all.  
And then fourthly, he answers that their courage, if it were never so much, was not at all pleasing to God (which is Saint Austin's opinion also contra Julianum, lib: 4. cap: 4.) because it proceeded not from Faith; as the courage of a Christian does, (for otherwise it is no more pleasing to God than theirs was.)  
I know, yet you will say, that 'tis impossible that flesh and blood, meeting with so many sad accidents as Christians usually do, should forbear to look sad, and be so too. But for my part I know no such necessity. Indeed I confess a godly man (and so he may at any other time, as well as then) may have sadness upon the top of his countenance. But alas, so many sad (as we use the word) and serious, and sober dry thoughts, as he hath, are enough to produce that without any sorrow. This is such a sadness, as I cannot pity, or dispraise; but rather commend it, as the Preacher does, It is better to go to the house of mourning, then to go the house of feasting; for that is the end of all men, & the living will lay it to his heart. Sorrow is better than laughter: for by the sadness of the countenance the heart is made better. The heart of the wise is in the house of mourning: but the heart of fools is in the house of mirth, Eccles: 7.2, 3, 4. But as for sorrow, and grief, and vexation of heart; a godly man hath not such vipers nourished within him. He hath sorrow for sin indeed: but then he hath joy never the less; and his joy is never the less for his sorrow. I will undertake it, there is more true mirth in a godly man's heart one hour, even in the mid'st of his sigh; then any wicked man hath with all his tighing, & sneering all the day. For such a sorrow is so far from destroying joy; that it is the cause of joy, and the cause of the best joy, and the best cause of the best joy.  
Reader, 'tis strange to consider, how a godly man excell's a wicked man in matter of joy. A godly man can joy that he hath joyed, and joy that he hath sorrowed, and joy for any thing: And so with all my heart let him sorrow: as Austin said, doleat homo Christianus, & de dolore gaudeat, Let a Christian man grieve, and rejoice in his grief. On the contrary, the wicked man's joy is sorrowful: for he sorrows for his joy, for hurting others. And his sorrow is exceeding sorrowful: for he sorrows for his sorrow, for hurting himself. His sorrow is but worldly at the best, and accordingly it worketh death, one way, or other. Seldom have you known the godly man's sorrow, which is a godly sorrow, to cause him to do any thing to hurt his body, either by hanging himself, or breaking his heart or the like. That he does his soul good by it for this world, he knows it by exderience; and for the world to come, by the word of God.  
Of this good nature is his sorrow for sin. And he hath little or none other sorrow, to speak of, but what is, of this nature. David Psal: 38, though he complains indeed of his sickness, and the diseases of his body: yet, it seems, he could deal pretty well with them. But when he comes to feel the burden of his sins, and the diseases of his soul; then he is ready to sink, verse 4, They are as a weighty burden, too heavy for me. If he speaks of sorrow, (as he does verse 17, My sorrow is continually before me) presently he makes mention of sin verse 18, for I will declare mine iniquity, I will be sorry for my sin, so Psal: ●5, verse 17, 18, The troubles of mine heart are enlarged; O bring thou me out of my distresses. Look upon mine affliction, and my pain, and forgive all my sins. He no sooner speaks of his afflictions, but he prays for forgiveness of his sins. He is sure to complain of them, what ever he complain of else; as being that which lay heaviest, and longest upon his stomach.  
To speak the truth, the soul never truly grieves, but for what is either in her, that should not be in her; or done by her, that should not be done by her, the being or doing whereof, could, or should have been prevented. (such a thing is sin) Plus dolet qui, quod intus est, dolet. Grief within the soul shall never be, or it shall never be much, for things that are without it, with which it hath nothing to do. Nemo nisi suâ culpâ diù dolet, The grief is quickly over, when I myself have no hand in the cause. If I am never so much at a fault, or to seek for a worldly good: If I am not in fault too; it shall never trouble me a whit. All the bitterness that any man hath, that walketh in the way of godliness, he hath it not from the way, but from turning out of the way. Hence it is partly, if godly men are seen at any time to be sorrowing for outward evils, they are but (as Paul saith) as sorrowing, and yet rejoicing. For their sorrow is no more than a spark of fire is in the sea, suddenly quenched with waters of comfort, and rivers of joy of the Holy Ghost. If there be a mixture of both joy, and sorrow; joy is still the predominant. So that at the worst, they cannot be swallowed up of sorrow, because the sorrow is so soon swallowed up of joy.  
Having showed you why you are to go the journey, and what manner of way you have, and what the fruit of the journey will be: Now that I have removed the rubs also, it remains (although I have not been idle as to this work in my answers to the objections) that I put on my spurs, and use some motives of exhortation to stir you up, & prick you too by reproof if you go not on.  
First then I will exhort you, and beseech you to rejoice in the Lord. You that are called by the name of Christ: you that have the Lord for your God: you that are so fast in the favour of heaven, that neither life, nor death, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, or any other creature; shall be able to separate you from the love of God which is in Christ Jesus our Lord: 
* Rom. 8, 38, 39  to be brief, you that enjoy so many, and so great privileges, and enjoy them so freely; you, I say, though you do suffer afflictions, yet nevertheless lift up your eyes, and your heads, unplait your brows, and clear up your countenance, so that no sign, or cause of suspicion of sadness be left: for your redemption draws nigher and nigher every day, and your salvation is so certainly determined, that it is every day nearer 
* Rom. 3 11.  than when you first believed. A way with this squalid, dejected, sour, Monkish, pharisaical carriage. Wash your faces, and anoint them with the oil of gladness: for your deliverance comes on a pace. I tell you, melancholy, and Christianity, are no such companions, as the world think they are: and therefore, pray, do not you think so of them. And if you find affliction & Christianity to be so: be no more troubled, 
Cypri-Ep: ad Mart:  than I have proved you have need to be. Certain it is, if you are good grapes, (de vinea domini pingues racemi) there is no talking of it, you must to the winepress: you must be squeezed and bruised, and oppressed. But as I told you before, such usage is a sign, not that you are the less, but the more cared for. Now, you shall be safely kept (as men keep their wine) and highly prized, and never thrown away.  
However you are, or have yourselves ill; yet be sure to behave yourselves well, & cheerful; & if for nothing else yet for these few reasons.  
1. To avoid scandalising, and disheartening of men: that so you may gain more credit, and more Proselytes to your profession.  
2. To avoid scandalising (as the word is also used for making a thing a scandal) and dishonouring of God, and making Christ a scandal: that so you may gain more glory to the truth, by living up suitably to the honourable, and happy condition of those that keep it. Believe it, it becomes no body so well as a good Christian: and nothing becomes a good Christian so well, as to be merry, Psal: 33.1, Rejoice in the Lord, O ye righteous, for praise is comely for the upright. In the wicked it is uncomely, and absurd, because they have no reason wherefore. Yea 'tis folly and madness, because they have so much reason wherefore not.  
3. Because 〈…〉 well, are wont to be by their master: neither is God only delighted in you, (like such masters) when you do your work cheerfully; but you are taught likewise, and if not commanded, yet exhorted (as I told you before) in an imperative mood, so to do. The places I cited, were Matt. 5.12. Luk. 6.22.  
Christians, it is strange to me, not to see you merry, when you are doing well. For if you are willing to do what you do; I do not see how you can be sad in the doing; unless you can be unwilling, when you are willing. If you are not willing, you had better let it alone then do it. The high spirited-Roman Soldiers, went homeward with countenances dejected, and heads hanging down, because they had been sub jugum missi, made to pass under the yoke. But to you let such usage heretofore, be a motive now to the contrary: And be glad that you were indeed (as the Apostle saith) the 
* Rom. 6.17.  servants of sin, and in the devil's yoke; but that that yoke is off now, and another put on, which is light, and large, and smooth enough.  
4. Because to be cheerful, and merry in any service (and why not then in God's service?) is the only way to make it easy. It awakens, and calls up the Spirits in the heart: which when it hath opened, and enlarged, it sends them out to the members too, to supply them with vigour, and strength. Heaviness, and sorrow, when thou art doing any thing, will make thee first, Heavy, and dull, and lazy Secondly, Pensive; causing thee to think upon other things, and upon any thing rather than that which thou art doing Thirdly, to go unwillingly about it. These three things are enough to make the easiest work that is wearisome, and difficult. To what purpose is it? Nay what a madness is it for you, first, to render your actions unpleasing (nay displeasing) to God, and more tedious to yourselves: and afterwards to lose not only your labour, when you have made it more than needed, but the reward of the actions also, which is so much, and the master's good will which is most of all.  
5. It is required that you should be cheerful, that so you may express your love (and thankfulness) to Christ, and to his service which you have undertaken. If I should see a Soldier continually sad, and dejected: I must needs think that he either loved not the Captain, or did not like the service.  
But however, mistake me not, and have a care of taking an ell, when you have but an inch allowed you. Such mistakes are dangerous, and too too commonly the occasion of multitudes of sins. Sunt certi denique fines. For I must tell you, after all this, there is a difference, and there must be a distinguishing betwixt being merry, & making merry (as they use to call it) I have allowed you freely of the first; but I shall be very sparing to you in the last, as it is commonly used. 'Tis enough for wicked men, who have none of those comforts either without them, or within them, which you have; to make themselves merry: and therefore it is, that they use so many helps and means, and devise so many tricks to do it. You for your part have no need to do so. You are sufficient of yourselves to be merry; and you have sufficient besides yourselves, to make you merry without any force, or labour of your own. You know what making merry means, and what the fashion of the world is, viz: to pass away their time with sports, to sing and play away their cares with wanton songs, and dances, and drown their sorrows in the cup, which they will have the deeper, that they may do it the better. But you, I am sure, have otherwise learned Crist. For neither are you allowed if you cannot be merry otherwise, to use such means, or if you can, to express it so.  
As I said first, so I say still, you may, and must be joyful; but in the Lord: As Austin said (upon those words of the Psalmist, Psal: 97, 12, Jucundamini Justi, Rejoice ye righteous.) Forte fideles audientes jucundamini convivia meditantur; calices praeparantur. Sed vide quid sequitur; In domino, Happily, the righteous, hearing and the words, Be merry, may think upon feasting, and provide their cups, and the like. But look what follows, IN THE LORD. It must be no otherwise then so. All that I would have you do, is, that since you can speak of so much joy, and comforts, and delights of the Holy Ghost within you; you would also make it appear, without you; and let others know so much by your carriage and behaviour; that so they seeing you thus, may think the better of your profession, & glorify your father which is in heaven, when they see his children are not neglected.  
So on the otherside, I do not say, but there is a time (as the Preacher saith) to weep, as well as to laugh; a time to be sad, and to have a sad countenance. A man may, no doubt grieve: For Christ himself did so. But to make one's self sad, 
Hilary denies it, and saith he did not dolere, but only pati impetum, which Peter Martyr reprous him for.  and to be of a sad countenance, as if that were the proper and inseparable mark of a mortified man, or as if that were the temper he must needs be of: it is a thing no way to be allowed in a Christian, and that which our Saviour long ago condemned for the trick of a hypocrite.  
And so much for exhortation. A word of reproof, & I have done. Of reproof, I say, both to him that thinks he cannot be a Christian, unless he be sad: and to him that thinks he cannot be thought to be so, unless he look so. For shame leave off sobbing and sighing, like men without hope. Do not disgrace the master whom you serve, and make the world believe you are overlaboured, and hardly used. Be not like the dog in the manger, that would neither eat hay himself, nor suffer the horse to eat any. Be not longer an hindrance of your brethren's joy. And be no longer a scandal, and a stumbling block in the way, to hinder such as are coming to the service of Christ; and yet serve him never a jot the better yourselves, but the worse. If you are discontented, tell me what aileth you. I am sure, you have more than heart can wish, or conceive, For neither hath eye seen, nor ear heard, neither have entered into the heart of man to conceive, the things that God hath prepared for them that love him. 1 Cor: 2.9. If you regard not your own good; however do not give your enemy's occasion to rejoice, or think that your condition is worse than theirs. I would be merry, surely, if it were but to outvie them. What? shall a wicked man comfort himself in a poor barn full of corn, and say, rejoicing, Soul; thou hast much goods laid up for many years: take thine ease, eat, drink, and be merry, And hast thou nothing to say, that art an heir to no less estate, than the Kingdom of Heaven? Shall a natural man, and a Philosopher, and a Stoic, brag that nothing can make him grieve: and shall a Spiritual man, and a Believer, and a Christian, complain, that nothing can make him merry? If you can endure such a disparagement of your religion, you can endure any thing. I will conclude with the saying of Solomon (do not endeavour to bring the truth of it into question by your practice) God giveth to a man that is good in his sight, wisdom and knowledge, and joy: but to the sinner he giveth travel, to gather, and to heap up, that he may give to him that is good before God, Eccles: 2.6.   

The Fourth Book. The Mirth Of a Christian Life.  
HItherto it has been my endeavour to set forth the joys, that are, or may be had in a godly life. And now, lest the wicked should say, 

Qui statuit aliquid parte inaudita altera,  
Aequum licet statuerit, haud aequus fuerit.   

Who judgeth ere both parties he hath heard;  
Although he judge aright, he has but erred.   I must crave your reading to judge, and your patience to read, what I shall say concerning a wicked life. Seeing David bids us not be envious against the workers of iniquity Psal: 37.1. I will see a little, what it is they have, worth the envying: and whether they are so happy, and live so merry, as men commonly think they do. Certainly, all is not gold that glisters. I believe, you will find your joy so much cried up, if you put it to the touchstone of spiritual judgement, or if you hold it to the light of God's word, and look nearer to it; to be but a bastard joy, a mere counterfeit, and no true jewel. I beseech you, let me have a little time to search into the nature, and propertyes; and examine the causes of it. If I can prove their joy to be less in quantity, and worse in quality; their sorrow to be more, and worse; and their condition to be absolutely worse, and to have much more cause of sorrow, than the godly man's condition; and no cause at all of joy: I hope I shall not lose my labour, but obtain my desire of persuading you, not to trouble yourselves as you do, at the sight of their but seeming: but to rejoice as you should, in the enjoyment of your own truly happy condition.  
First then, whereas the joy of the godly, (or the godly joy) is continual, i.e. uninterrupted, and continual, i.e. lasting, (nay, everlasting) The joy which the wicked have, (or the wicked joy; for so most of it is) is but momentany; either so that it is interrupted with one thing or other; coming, and going, upon fits, and flashes: or so, that, if it should be without interruptions, it would not be long, ere it would be no more. For, indeed, it is so weak, and like an abortive child; that it doth not only not live out all this life, which is but a moment compared with eternity; but very seldom holds out longer than a moment of this 
* Gregory upon Job, c. 20. compares it thus; Gaudium (says he) hypocritarum instar puncti in puncto enim stylus-ut ponitur, levatur, appparet ad momentum, sed despuret in perpetuum.  moment.  
A wicked man has as bad a tenure of any thing that he has, as any Villain ' can have in an estate: uncertain and unstable; in to day, and out to morrow: Every thing sudden, and vanishnig, and gone in an instant. And to this purpose Job hath excellently spoken cap. 8, 14, to the 19 Whose hope shall be cut off, and whose trust shall be a spider's web. He shall lean upon his house, but it shall not stand: he shall hold it fast but it shall not endure. He is green before the sun, and his branch shooteth forth in his garden. His roots are wrapped about the heap, and seethe the place of stones. If he destroy him from his place, than it shall deny him, saying, I have not seen thee. Behold, this is the joy of his way, and out of the earth shall others grow.  
And as all other his good things (as he esteems them to be) so his joy especially. If it be sweet, its sure to be short; scarce enduring time enough to be taken. Most of his Comforts make him but as happy as Tantalus; bobbing him in the mouth, and touching him no longer, then only to make him long, and away. At the best, and the longest, his joy endures but for a night (the only time for thiefs, and drunkards, and such like: though I know, how sad, and fearful their night-mirth also is) but his sorrow cometh in the morning (no less sure, and no more in his power to hinder, than the rising of the Sun) and takes the whole day before it.  
And So, most of his pleasures, in which his joy is, hold but the lasting of a taste, and a touch: viz. so long as his meat, and his drink is passing thorough. How few of his delights outlive one thought! And how few of his thoughts upon his delights, live till one thought upon another be passed! He is scarce ever able to have two merry thoughts together, and never a sad one between. Perhaps, this moment, he thinks himself in heaven (for so meanly does he think of it, and so badly is he acquainted with it, as to compare any thing to it) for enjoying such or such a boon. But let him think again; and 'tis a thousand to one, but he reputes. His joy runs no longer than it raines; while the weather and times are good. It has no constant fountain, as the godly man's has. Perhaps it may be strong, & violent at first: & so usually those motions are, that are of short continuance. It may make a great cry: and so many other things do, when there is little, or no wool. 'tis like the valour of the Insubrian Gauls, of which L. Florus speaks, Sicut primus impetus iis major quam virorum est: ita sequens minor quam faeminarum. The first onset was more than manlike; but all the rest less than woman-like. It may make a great flame: but it will be but like the flame of straw, or thorns, or a squib of powder. It will mount up high, so that every one shall see it; and make a great crackling so that all the town shall hear it, but it will be quickly out (as most other things are quickly ended, that are quickly begun) and besides the little benefit it does by his heat or Light, Leaves a stinch behind it.  
And It must needs be so; unless the man had either more fuel, or such as would last longer. For his prosperity, (and that he knows himself; which makes his joy, sad and fearful) is exceeding fickle: Perhaps, long coming, and usually soon going. like the morning dew, a little heat will make it fall, and any thing will shake it to the ground. He cannot have a longer estate in it, then for his life at best. For the most part, he has but a few years: many times a few days: sometimes a few hours: and constantly at the will of an unconstant fortune. If it does last all his life long; yet it does not last long: for his life is but short, when it is longest; and it is more like to be shorter, then longer; and then how short is it! His prosperity he and such as he is, do but call it so; and so it may pass here amongst men (as a piece of leather may pass for a piece of money, if men will have it so; and a piece of brass may pass for, and please a child as well as gold) but it will not go for such in another world, and he has no hopes to have any other in exchange.  
He hath his portion in this life. And he is both able, and likely, to spend it, and lose it, and be taken from it in the twinkling of an eye: And then what will he do? He hath all that he was to have all ready; and there is nothing to come: No 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or after payment; which commonly is the greater, to recompense the slowness of the payment, Prov. 24.20. such as the godly man hath, 
* For there shall be no reward to the evil man: the cardle of the wicked shall be put out.  Prov: 23.18. and such as in every thing is the most comfort to expect, and the greatest joy to receive.  
Indeed, the wicked, many of them, in regard of their flourishing condition in this kind of prosperity are as the growing grass. But it is but the grass that grows upon the house tops. of which the 
* Let them be as the grass upon the housetops, which withereth before it groweth up; wherewith the mower filleth not his hand, nor he that bindeth sheaves his bosom.  Psalmist speaks, Psal. 129 6, 7. viz. that withereth before it be plucked up; and wherewith the Angels, which are the reapers, shall never fill their hand to put them into God's barn: for they are sure to be burnt. I may say, as St James does of the rich man, chap. 1. v 10, 11. As the flower of the grass, he shall pass away. For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away his ways. Wicked men may be as rank, and large weeds, that grow a pace. Yea some of them may be green herbs, and fine glorious flowers. But they are no better than such. For they whither; as those herbs and flowers do; and when the time of the year is gone (a short time allotted them to flourish here) they are gone too. In the winter, if you seek them, their place 
* Psal. 37.35, 36. I have seen the wicked in great power, and spreading himself like a green bay trce. But he passed away, and lo, he was not: I sought him, but he could not be found.  (especially) shall know them no more. Even in the Summer, when they prosper most they are cut down; and they are suffered to grow, that they may be cut. Their prosperity, and their joy, and they themselves, die, and are gone, like the untimely birth of a woman. If therefore, a wicked man's prosperity be never so much; his joy is never the more; because it may be suddenly, and it is sure to be shortly, nothing at all. How can he be merry, who does not only not hope to continue so; but still thinks that he cannot?  
Again, there is somewhat else in a wicked man's prosperity, besides the shortness of duration (which notwithstanding is enough and enough, to hinder him from taking joy in it long, if there were nothing else) and that is this, that it proves but little better than a curse to him. I say not, that it was intended no otherwise by the giver: only I say, that whereas it is given to a godly man, in love, (insomuch that God is said to take delight in the prosperity of his servant, Psal: 35.27.) It is given to him (as it were) with an ill will. And such things, we use to say, when one man gives a thing to another, will never do him good; And it cannot be joy to enjoy them.  
Adversity sent by God to the Godly, is like the wounds of a lover: but prosperity given to the wicked, seems to be like kisses of an enemy; and what doth Solomon say of those two, Prov: 27.6. Faithful are the wounds of a friend: but the kisses of an enemy are deceitful. If God do give, and do not give in love; thou mayest be in fear of, thou canst not be in love with his gifts; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thou canst never be merry with them, (if thou hast the lest thought that he is not thy friend: as a wicked man cannot well have any, that he is) For thou wilt be ever & anon suspecting, that he intends thee some hurt; that he means to take advantage, against thee, and to heap coals of fire upon thee: as meaning rather to burn thee, then to warm thee; and to make thee lose the more, for having had so much.  
To say nothing, how he will make thee punish thyself, with care, and travel, to keep, and increase, and Fear to lose (Eccles: 2.26. To the sinner he giveth travel to gather, and to heap up: that he may give to him that is good before God) all the wealth he has given thee, being but such as moths can corrupt, and thiefs break thorough to steal. If God leave the world still in a man's heart; although he should have all the world to his Command; he must necessarily be Subject to a world of misery.  
Woe to that man to whom much is given, with a little grace. 'Tis as bad as a full table, and a great appetit; and no strength to digest. It will make him unable, but willing to live: and it will make him both unable, and unwilling to die: And judge you, in what a fine case such a man is to be merry.  
The more wealth the wicked have, and the longer (it being like wrongfully sequestered means, and scarce their own) the greater, and heavyer will the account be, when they are called to it; and the damages so much the more. Unless there be somewhat else given with it, an ingredient of grace: I will not give a doit for all the wealth, or honour in the world, to be cured of the least sorrowful thought. 
Non enim gazae, neque consularis  
Summovet lictor miseros tumultus  
Mentis & curas laqueata circum— tecta 
* Horat-Car lib: 2. odc 16.  volantes.  And therefore let wicked men brag of the goodness of their condition; and foolish men envy them for it: For my part, I think, they that say, they can be; or they that seem to be merry in such a condition; are no more, nor no better merry than those (as they say) have eaten of the heath Sardonia. 
* Silinus cap. 12.  who die laughing; or those that being desperately sick, laugh when they are a dying. They sing like the swan (and with as much ignorance) when they are nearest their end: & 'tis a sign that they are near their end, when they do sing. As Solomon said Prov: 18, 12. Before destruction the heart of a man is haughty: So may I say. Before destruction the heart of a man is merry. The wicked man is usually merriest, when his destruction is nearest, and when he has least cause. When the evil day is nearest; then he puts it furthest off.  
 men have little more reason to be merry, for having a great deal of wealth; then any creature, that is put a part to be killed, has cause to be glad, (though glad enough too, no doubt, he is) for having a great deal of meat: For even in the same manner are they fed; and therefore they have the same cause to fear, they are left (if not designed) to the same end. They are fed with the fat of the Land (but lean meat, and poverty is more wholesome) and fatted up, with plentiful feeding. So Eliphas speaks. Job: 15, 27 He covereth his face with his fatness and maketh collops of sat in his flanks. But then see what he says afterward vers. 29, 30. He shall not be rich, neither shall his substance continue, neither shall he prolong the perfection there of upon the earth He shall not departed out of darkness the flame shall dry up his branches, and by the breath of his mouth shall he go away. Little do they think, why they are thus suffered to prosper, and suffered to prosper thus viz that like beasts, they may be fit for slaughter. When the wicked spring as the grass, and when all the workers of iniquity do flourish: it is that they shall be destroyed for ever. Psalm. 92.7. The fatter they are, the fit they are for slaughter: & the sooner slain 
* Psal. 78.31. . He slew the fattest of them. Did I say, a wicked man is fed with prosperity? Nay, but he need not be fed for he will feed himself, if he be let alone, and have meat enough: unless being in honour he had (as he has not) understanding enough (though it were never so little more than the beasts that perish) to be temperate in the use of it. He is like bad ground: Whether he have any thing sown on him: or whether he have nothing; he is all one: unless the difference be in this, that he brings forth most weeds, when he is sown with the best seed. Prosperity is to him, as a horse which he can neither break nor ride; and so he must needs be thrown. A wicked man having a bad heart, or, as I may say, a bad stomach: prosperity, and the best meat that can be given him, will beget in him nothing but ill humours, fears, and cares, and vexations, and sins: continual distempers both of body and mind.  
Perhaps, sometimes his prosperity has not these troubles with it. Yet is it not enough to make him merry. No, it is too negative so: and that which makes a man truly merry, must be more positive. He must take delight in it: he must enjoy himself in the prosperity, as well as enjoy the prosperity; or else it will be nothing worth. This a wicked man can never do, though he should have never so much, and enjoy never so much outward peace; 
* Prosperity, so the word is used in our Bible.  because he has no peace within. Having no peace within him; what ever peace he has without him, he can no more be merry, than a Prince who is plundering of another man's house abroad, and in the mean time has an enemy seizing upon his kingdom at home. But then again, here is more misery for a wicked man. For as he is not able to use prosperity: so (that which will necessarily add to his sorrow) he must necessarily have it. As he knows not what to do with it; so he knows not what to do without it. For he has no strength to encounter with adversity: and is no more able to live merry in sad times; then a man that is not before hand, is able to live plentifully in a dearth; or a man that has no stock of money to lay out, is able to get his living by a trade. Being poor without a stock. of grace, he cannot find himself maintenance: and being lazy without a principle of grace, he will never labour to get it. His soul is naked, and without the garment of faith to keep it warm, and so cannot endure the cold: It is lose, and without the anchor of hope to hold it fast, and so cannot endure the storms of affliction. Certainly it must needs be starved to death: it must needs be miserable tossed in this world, and irrecoverably cast away in the world to come. Wherewith should a wicked man encounter with adversity? The best weapon for such an use, must be a strong soul (for a strong body opposed to miseries, is but a great heap of wood to a flame of fire) but alas, his soul is so sick with sin; that instead of easing him of his burden, it will add more weight, and press him lower to the ground. But I will not speak much of adversity, lest wicked men tell me, I may spare my labour, they are not so much troubled with it. I will return therefore, and have a word more of their prosperity, which they so much brag of, and of which they have so little cause to brag, considering to what pass it brings them: they being so much the more miserable in the end, for that their beginning was so happy.  
Nay not only their end hereafter; but every interruption of their condition while they are here, is so much the worse. For the more they have, and the fatter they are; the more is their grief, when they lose; and the greater their pain, when they are any way sick, or afflicted (as it is usually seen in fat, and corpulent men, in regard of bodily sickness) and yet they are subject also to as much as another, and more too; as full bodies are to diseases. What a sad comfortless sight, is a wicked man in his sickness or in any other affliction! whereas, on the contrary, what comfort is there in a godly man, not only to himself, but to any other that shall visit him; even then when the hand of God is heaviest upon him! All sorts of evils, partly by their Suddenness, partly by violence, and partly by his own unpreparedness, and security (presuming of nothing but peace) like natural things meeting with things of a contrary quality, have their full blow upon a wicked man. That which was threatened to the Babylonians, is usually his case. Therefore shall evil come upon thee: thou shalt not know from whence it rises: and mischief shall fall upon thee, thou shalt not be able to put it off: and desolation shall fall upon thee suddenly, which thou shalt not know: Isa 47.11. His Candle seldom goeth out, but is put 
* Job 21.17.  out suddenly (though I speak not so much of outward admonitions, as of God's inward preparation of this heart.)  
But to return to the wicked man's Joy. Give me leave to mention a few reasons, why a wicked man's mirth (that which he has) is so short lived. My reasons shall be drawn. 1. From the Abundance of helps which it needs, and from the weakness, and fullibility of those helps 2. From its imperfection, both in regard of its subject, and object, and also in its own nature.  
For the first viz: the Abundance of helps which it needs 1. It depends much on the company of men; wherein be cannot always have his mind (& yet otherwise, he cannot be merry) For still one thing or other is amiss. Either he wants company, or he has too much, or too little, or such as does not agree with his humour. If the fault be one of these three last; he may, perhaps, scrabble out with a great deal of pain. But if it be the first; he has no shift to make. For he has such a number of objects without him, to tempt him, and vex him, which he cannot put off; such a loud importune noise within him viz: of a troubled conscience continually upbrading him, which he cannot appease; finally, such disturbance, from his thoughts to, or for, the committing of sin, which he cannot remedy; that if you put him to single mirth, he is no body. If you keep him but within doors never so little; he is presently off the hinges; and like a thing, as I may say, unhanged: dull, & unwieldy, and without any activity at all.  
Certainly, that clock is not good, that cannot go long, after it is set a going: whose hand will go no longer, than it has the helping hand of another to keep it going. Even such another thing is a wicked man's joy. The joy of a godly man is clean contrary; because, he has so little need of foreign assistance; being so well furnished at home, and able to live of himself. You may not think to make him sad, by making him solitary; who has most of God, when he has least of men; and is never less alone, then when you think him to be so.  
2. It depends much upon the state of his body. He is merry, either because he is of a sanguine complexion; and so his mirth can be but a humour, at best, & of an uncertain continuance; being that which proceeds from a humour, which must be supplied, and may be corrupted, & will run away at the least hole in a vein. Or else, because he is in a good condition of health, and strength; and so his mirth must needs be as his body is; viz. seldom sound, quickly disturbed, and easily destroyed. Keep such a one but from a meal's meat: or give him a morsel too much: hurt him in one of his fingers; or let him have but a little dumpish weather; how does he sit mourning like an owl, and knows not how to be comforted! His laughing is presently turned into howling, and sighing, his harp into mourning, and his organ into the voice of them that weep.  
3. It depends much upon his age. As his mirth dies with him; so it grows old with him, and decays, as he does. There is seldom a wicked man, but his grey hairs are brought down with sorrow to the grave: Sorrow for pain: and Sorrow (such as it is) for Sin; and Sorrow that he cannot be merry. Every thing that he has been, he cannot think of it without sorrow: either that he was so, or that he cannot be so any longer, or that he has no longer time to be not so. How oft does he repeat it, sighing, and shaking his head. I was, and I have been thus and thus: Those days are gone, or, It was a merry time with me then. And So every thing that he has done, he cannot think of it but with sorrow; at least, he cannot be glad to think of it. If he were able to lay together before him, all the deeds that ever he did, all the words that ever he spoke, all the thoughts that ever he conceived, and all the objects too that ever entered into his senses, or his understanding: he would not be able to extract out of them one dram of Comfort, to exhilarate, and revive his disconsolate drooping soul.  
4. It depends much, upon his meat and drink. His bones are never at ease, till his belly be full I will not give a pin for his mirth, if he be fasting. If he be hungry, and not presently supplied which meat; he is angry, and was pish. As the frenshman says, A hungry Clown, &c: so may I say, a hungry wicked man, is half mad. And yet if he is not hungry, he will be angry then too, and sad for want of a stomach. When he is empty, he would be full: and when he is full, he would be empty. He will be sad, because he cannot eat: and he will be sad, because he can eat no more. He has more than enough to do, to please his taste, and the rest of the senses: and yet he knows not what to do, if he do not. Deny the merriest epicure such a dish, or such a sauce: or let him want but his wine, and tobacco: and who so melancholy a body, as this merry soul. Believe it, such a man's mirth is, for the most part, but drowning of sorrow upon times and tides. For when the water is gone, and the drink is all up, and down: his mirth is upon the head, his joy is at an ebb; and, like banks that have been overflown, there is none so muddy as he.  
2. A Second fault in a wicked man's joy is, that it is imperfect. And so it is, in regard both of the subject, and the object.  
1. In regard of the subject that has it: viz: because it is but in one part of the man, and that the worst too, the body; and not in the soul: and in the worst part of the body, the outer part; and not in the heart. or if at the best, it be in the Soul; it is but in a part of that neither, and the worst part thereof too; even as fare as it is carnal, or natural, and not a jot further, or higher. But it is seldom so neither: and therefore it can hardly be said to be in the man, or to have any depth in it; and consequently, a man cannot be truly affected with it. For, seeing it is but outward, and carnal, superficial, and floating upon the top: 'tis no more comfort to the heart, than a cup of strong water thrown in a man's face.  
I say, a wicked man's joy in regard of its subject, is as gross, and earthly: (remaining in the members of the body,) As in regard of the cause, it is aery, and vain: (beginning, and continuing upon light occasions:) so that it is neither pure enough to pierce so fare as the Spirit, nor weighty enough to sink to the bottom of the heart. Any stranger 
* Prov: 14.10.  may intermeddle with it, and any strange accident will interrupt it. His heart will be many times sad, when his countenance is merry: but his heart can never be merry, when his countenance is sad. A merry heart may make a cheerful Countenance: but a Cheerful countenance will not make a merry Heart. His heart is so fare from the objects of his joy (which are gross, and earthly things, that cannot get to it) and the objects of vexations so near his conscience; and his conscience so near his heart; that he can never be hearty merry. Perhaps, he may be pleasantly touched, and tickled on the outside of his heart: and so he may have a little forced mirth for a while; as a sick man, or an old man may have by the strength of a potion, or a cup of liquor: But I do not remember, that ever I read, or heard; and I believe, he cannot say it himself, that joy entered into his heart, and that his heart was enlarged with it, so that his very spirit rejoiced; (so as the godly man's uses to do, and as the Scriptures testify of him every where.) He looks merrily without, like a whited sepulchre: but within there is a sad sight of dead men's bones; of a dead heart, and a dead conscience, and a whole soul dead in trespasses and sins. He is like a country where the ways are clean (such as one, that has no judgement, will prefer before any other) but the soil underneath is heartless, and barren, and fruitless. His pleasure is not a whit more hearty, than the heart is fleshly. For if by the heart, you do mean any thing that is spiritual; it is nothing hearty at all. Now the pleasure that goes not home to the heart; is as when a man may taste of a thing, but must not, or cannot let it down: which does but vex him the more, and set the stomach a longing, and the body a pining.  
And truly, even so the spirit of a wicked man (that which is of most consequence, and he thinks not of it: and that which, let him use it how he will, will live however, and cannot die) is sad, and hungry, and ready to starve for want: while the flesh, and the members of the body, are glutted, and not so much delighted, as sated, and sadded, (while they seem to be gladded) with abundance of pleasures. As, plus dolet qui quod intus est dolet: so, plus gaudet qui quod intus est gaudet. For what is shaking of the legs, stretching abroad of the jaws, and making a noise with the throat (wherein there is pain, and weariness; and which are as suddenly ended, as they are vainly begun, and violently prosecuted) to a well grounded, quiet, undisturbed, endless, joy of the spirit.  
Joy is better enjoyed by the spirit: and the joy of the spirit is better, and more. It is not only with less fear and disturbance: but in more abundance.  
The Vessel must needs be the fuller, when less runs out; and is not so soon empty. Grief is greatest, that is least expressed, and wrung out into tears, Expletur lacrymis, egeriturque dolour) and so; doubtless, joy is more, and more sound, and perfect, if it be in one lump, only in the heart; then if it be minced into parts, and scattered and diffused into the several parts of the body.  
2. A wicked man's joy is imperfect in regard of the object too.  
1. Because it is corporeal. And so it is the less wonder, that his pleasure is but corporeal for the subject; while the objects of it are no other, such as meat, and drink, & monies, and the like. For such things as these, being corporeal, and of a gross substance, it is impossible, they should come near enough to the soul, which is spiritual, and of a pure sustance, either in place and being, or in pleasing, and being liked as to make it fully, and intimately, and thoroughly glad.  
Nothing is suffered to be near another thing in situation, that is altogether of another kind: and nothing is liked or suffered to be near in affection; which neither is nor can be made like, to that which is to like or to love it. Things that love one another, would even be one another, (as we use to say, Amicus alter idem, a friend is another self) for love, and desire are such strong affections, that they will never leave clipping, and embracing, and joining the thing that is loved, to the thing that loves; till, imitating nature in her operation, they have made it almost one with it, and in a manner transformed it into the same thing. For thus it is with a godly man, and the objects of his love, God, and Christ, who are all one in the other, and one with one another, as Christ said I am in the father, and the father in me, and you in me and I in you. Insomuch that a godly man's joy, having such objects, which may be so enjoyed; must needs be perfect, & without defect.  
Now if the Soul (or the mind) love such objects as these (as it cannot do, if it be its self, and in its right mind: not mad, nor drunk, nor set besides itself with passion) all that it could do, would be only this, even create the more trouble to herself, in loving, and desiring that which she is not able to enjoy: even as much trouble and pain, as it is for any one to love that which he cannot eat; or a woman with child, to be still longing for what can never be gotten; or a man, to strike at a ball with all his might and miss of his blow. And yet on the other side, if the Soul do not love such objects; her vexation is all as much to have them always offered to her, so as they are. 'Tis an equal misery, to love nothing but that which I cannot have; & to have nothing, but that which I cannot love. How miserably is the Soul of a wicked man, eith r pined with want of food; or vexed with such as it cannot eat! Poor soul! that must take all the pain, and canst have none of the pleasure. Not one of the senses can have the pleasure of the members, or the members the pleasure of the senses without thy help; & must thou only be helpless thyself; and is there nothing provided to comfort thee? Canst thou, and must thou, take care and provide for all their not only necessities, but pleasures; and in the mean while must thou sit alone thyself, as if thou wert no body, (as thou art not) sad, and hungry, and neglected: kept in a fool's paradise, and in a prison as long as thou art here, (a prison too well loved by thee, and supported by thine won care) and yet to be condemned for ever to another hereafter for thy labour. Truly, truly, I must needs say, thy condition is slavish, and miserable; and thou mayst well cry out, Woe is me that I have my habitation in the tabernacle of the body, and in these tents of Kedar.  
2. Imperfection of a wicked man's joy in regard of the object (it being supposed, that the true subject of joy, which is the Soul, is incorruptible) is this, that the object is corruptible neither good enough, nor great enough, nor lasting enough, for such an excellent, glorious, everlasting creature, as the soul is, to rejoice in. They say, a horse will never prove, where he hath not a full bite (his unsatisfiedness, and his longing, does him more hurt than is meat does him good: so the soul, if it have only a little slender corruptible food; if it have no better diet, or entertainent in the body then so: it may seem to live; but it will secretly Consume, and pine; and with eating food too long that is not fit for her, at length lose her stomach to better; and then die to all eternity.  
Corruptible objects to an incorruptible soul (especially if it can have no other) are like weak meats to a strong stomach: or, bad meats to a good stomach: which because it must have some, and it has no other, does not reject them; & by degrees may be brought to use them constantly (as many by degrees are brought to a diet contrary to their nature) but then in the mean time, it turns the meats into ill humours, and grows the weaker itself, for want of a stronger subject to work upon. So it is with the Soul in the use of this Corruptible food. It is so fare from being improved with it, that it proves the worse: and not only abuseth the creatures with too much mispence: but wrongs herself with abundance of diseases. I tell thee, thy soul must have otherguise food, if ever it think to grow; unless it be to grow worse.  
An Incorruptible soul, is so fare from being satisfied with any Corruptible things, so as to make herself merry in the enjoyment of them: that when she has used them, like a great stomach with a very little meat, she grows more hungry; and consequently more discontented, and sorrowful. If it had no knowledge, nor sense; it would never prosper, so long as it is tied to such things as disagree with the nature of it, or are a hindrance to that which does agree: no more than a vine, or any other plant, can grow near that, which either has an antipathy to it, or hinders the influence of the sun, or diverts its nourishment another way. How much less then, having knowledge what those Corruptible things are, how vain and empty, and altogether unfit for her; is she able to be merry in the enjoyment of them. How can I take full delight in that company, which I am sure will leave me suddenly? Even the more delight I take in such Company; the less I take; for the thought that it will not continue. The faster a thing is joined to another thing; with the greater pain it is separated from it.  
3 A third Imperfection in a wicked man's joy in regard of the object, is because its objects, as they are of too short continuance; so are they of too narrow extent, for such a thing as the soul is, to be merry with. The soul hath an infinite capacity, and a Capacity of that which is infinite. Though she be cooped up, much against her will, and made to dwell below her dignity in a little poor cottage; yet is she big enough for all the Trinity to dwell in, and too big for all the world besides to fill. She doth not only look forward beyond the world, the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  world of the creatures, to things which last in another world, (where she knows she is to dwell longest, and therefore makes the greatest provision for it) but she looks beyond the world every way, beyond the creatures of the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  world, whether in heaven or earth, Spirits, & Angels, and all. 'tis not the most divine thing: but only that which is Deity itself, can set a bound, and give content to the desires of this Spiritual, immortal, and divine creature. Nothing but the fear of God, and such wisdom as that affords, will fill her. The rich man might brag as much as he would, and tell his soul, Soul thou hast enough, and Soul, thou art well enough, when his barn was full. But 'twas more than his soul would tell him, or was able to say herself. For if the whole world had been his barn, and a world of riches had been in his barn, and his barn been full to the brim, alas poor wretch (and never so wretched as now) his empty soul all the while is ready to starve, and die, and he feels it not. I might say to him, as it was said to Laodicea, Rev: 3.17. Thou sayest I am rich, and increased with goods, and have need of nothing: and knowest not that thou art wretched, and miserable, and poor and blind, and naked.  
Nay, it may be (that which is worse) by this time, by reason of long want of food, the soul's appetite is gone, and she cannot desire what she should have. She may be full: but 'tis as a vessel that is empty of good liquor, and full with air. She is full with wind, and vanity; like a stomach that hath been kept fasting too long. She hath nothing, and she is neither able, nor desirous, to take any thing: and so her condition was never so dangerous, as now it is. Say, thy soul be full: yet it is not satisfied. And unless there be a fullness of satisfaction, all other fullness is but a burden, and nothing worth▪ That is the fullness which the preacher means, Eccles: 6.3. If a man beget an hundred children, and live an hundred years so that the days of his years be many; and his soul be not filled with good, and also that he have no burial: I say that an untimely birth is better than he. Though thy soul have as much as it can have now, while it hath, what it hath: yet it hath not what it would have, if it were as it should be; and what it could have, if it were not as it is. It is full, i. e. sated, as a stomach overcharged with heavy meat, to sickness; but it is not full, i.e. satisfied, as a stomach refreshed with what is fitting, to alacrity, and content. Neither indeed, is it possible it should be so, with such heavy and light vanities, as these earthly goods are; which, like sweet cates, cloy the stomach before they fill it, and fill it before they satisfy it. These overlushious dainties of corruptible pleasures, take away the appetite, before they satisfy the desire. It was not for nothing, you must think, that David was so afraid to touch them, Psal. 141.4. Incline not my heart to any evil thing to practise wicked works, with men that work iniquity: and let me not eat of their dainties.  
But the worst of it is, the soul, perhaps, is not full so neither. For if she were, I believe she would feel some pain; & by this means be brought to take some course to be cured of of the distemper, and resolve to be distempered, and glutted so no more.  
Doubtless, the soul, being in this condition of a surfeit, & yet feeling no pain: the condition of the wicked man must needs be the more miserable, and his soul the sicker: even as the body is in the worst condition, when it eats nothing but unwholesome meat, and eats too much, and is not sick with it neither. For feeling no pain, as long as she can eat; she keeps on her old diet: her diseases increase secretly, and so increase the more; and she continues eating poison, and knows it not. She is as one, who going the wrong way, thinks he is in the right: and that will make her go on: and going fast (because she is naturally quick, and hasty in going) she goes the further in the less time (so that she has no time to deliberate and repent) and the further she goes, the more loath she is to go back again, and take another course. Like a metalsome blind horse, she stumbles most dangerously now, while she is in the way; and in the end of her journey throws herself irrecoverably into the pit of destruction.  
3 In the third and last place, wicked men's joy is imperfect, not only relatively in regard of the subject and the object, but in its self. And good enough for them. For since what they do, and what God should have from them, is imperfect and not full (as it is said of the people of Sardis, Rev. 3.2. that their works were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full, and perfect) they must expect that what they have from God, must be imperfect too. Why should they have any content from God in the enjoyment of his blessings, who will not give any to him in the performance of his Service?  
Now the joy of a wicked man is imperfect in its self 1. because it is not so as it seems to be, or it is not sincerely so. 'Tis not pure gold: but alloyd, and adulterated with sorrow. It may look well to one that is blear eyed; but it will not pass for good to one that looks well to it. Let any one consider and weigh it well, in the balance of the Sanctuary (whither David went to fetch the scales for the same purpose Psalm: 73.17.) and he will find it too light by many grains. 'tis not so withinside, as it is without: no more than a mudwall, that is plastered with white: or a stinking grave covered with a glorius monement. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looking fair & smooth, like true joy: as a wounded member that is healed too soon (& you know how God by the Prophet complains of the hurt of his people that was slightly healed Jer: 6.14.) and it looks as well as any other part of the body; but underneath, there is still a sore, which festers so much the more, and is the worse, for that the outside is so well. Where pretences and cloaks, and disguises, are fairest; there the knavery, and the person, and the evil Concealed is usually foulest.  
And indeed herein is a wicked man's Condition truly sad, & truly miserable; because he is Confident, he is truly merry, and truly happy, when he is least so. And in this manner is he most easily deceived: not knowing what he wants, of true mirth, because he never had true mirth, and never knew what it meant. I may say of him, as the Prophet said 
* Is. 29.8.  He is as a man that dreameth, and behold he eateth; but he awaketh, and his soul is empty. Having his judgement lulled asleep with Circaean songs of intemperance; he dreams, and fancies, that he is merry. But when his senses are awaked, and he recovers his wits, and casts up his accounts to see what remains (as where there is true joy, there is always something that remains: something that is sufficient cause of joy, to stand by a man) behold, he is sorry, and sad. Sad for want of true joy; and sorry because his joy was not such.  
A wicked man's mirth is usually tragical. That which should be the best, is the worst. For it hath a most specious beginning; but it ends most commonly in sorrow, and goes out in a stinch, as offensive to himself as others. It is like oversweete things: which are pleasant in the mouth, but turn to Choler and bitterness in the stomach. 'tis not like the words of the wise, which are pleasant if thou keep them in thy belly, (Prou: 22.18.) but like the book, which John eaten up (Rev. 10.10.) which was in his mouth, as sweet as honey, but assoon as he had eaten it, his belly was bitter. 'tis like the wine which Solomon speaks of (Prov: 23.32.) which giveth an excellent colour, and moveth itself aright in the cup: But at the last, when a man hath drunk his fill of it, it biteth like a serpent, and stingeth like an adder.  
A wicked man's mirth is overmuch in the expressions of the body, even till his sides are sore: But it is too much to be good, too bodily to be spiritual, and too good to be true. 'Tis not gaudere, but gestire: For. 
* L. 2. de Serm. Dom.  Mali homines non gaudere sed gestire dicuntur propriè, Wicked men are not joyful but frolic. Their joy is like a melancholy man's mirth; suddenly coming, and making a great cry; but all as suddenly going again; and more like a blossom, than a fruit. A wicked man will be excessively galliard for a sit; and many times he is suddenly so, when he cannot tell why himself. But when he hath be thought himself a little, and considered every thing; 'tis a thousand to one but that, which before seemed to him a good occasion of joy, and a fit object of his love (which is commonly the pleasures of vanity & the vanity of pleasures) is now an occasion of sorrow, and a fit object of hatred, even in his own conceit. He seldom joys in any thing that he can joy in when he views it again: Second thoughts never afford him comfort. And therefore he meddles not with them. 'Tis clean contrary with a godly man. For the objects of his joy are so good, that decies repetita placebunt. The longer he looks upon them the more he likes them; juvat usque morari. They please after the longest meditation.  
But what need we go so fare as the end of his mirth to find a fault in it: when as even in the midst of his laughter his heart is sorrowful? Prov. 14.13. There is always one Coloquintida or other, that spoils all the broth; and let his cheer be never so good, he cannot be truly cheery, so long as there is death in the pot. The best fruit he can gather in his garden of pleasures, are but bittersweets. They have so much of the bitter, as the sweet: nay, they have more. For they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sweet-bitters, but bitter-sweets. They are not sweet things first, and then in bittered: but better things first, and afterward sweetened: in themselves naught, and hurtful, and forbidden; but by the juggling of the Serpent, and the distortion of the judgement, made to seem good, and profitable, and allowed to be eaten.  
But neither is the wicked man's joy worse than the godly man's physically only: but also morally. For 1. It is always sinful, and offensive to God; and so must needs be sorrowful one time or other, and cannot be true at any. 2. It is most commonly hurtful, and offensive to man viz: himself, or others, or both, either by word or deed. Whereas a godly man's mirth is always innocent and harmless, as well in its own issue, as the intention of the person.  
And no wonder, his joy is so bad which he has; when he has no cause of having any joy at all. And therefore the best I can say of the best of his mirth, being without cause (or reason) is, that it is brutish. Like the horse in the battle (not so much for want of fear, as for want of wit, or knowledge of the danger; or, as we say, without fear or wit) he runs boldly, and merrily on in the most slippery, and dangerous places. For all the ways of the wicked are slippery, and therefore dangerous. Nay, and dark besides: as the Psalmist says (Psa: 35.6. Let their way be dark and slippery and let the Angel of the Lord persecute them) and so the more dangerous; viz: because they cannot be seen that they are so. (As usually those things cannot, that have most hurt in them.)  
The wicked man is merry, as the bird is, that sings in a cage; or the man that sleeps upon the top of a mast. For all that time that he is so merry as he seems; he is captivated, and taken alive by the devil, and knows not of it. He knows not, that there is no condition worse than his. Nay, he knows not that there is a better, and that he might be set at liberty. Therefore, if he sorrow not; 'tis not out of courage, but stupidity. His jollity, while he is going in the ways of sin, which lead to the Chambers of death, is like that of the ox, when he is going to the slaughter; or the bird, when he hasteth to the snare as the expression is Prov: 7.22, 23. His laughter has but the name, & likeness of laughter. For it is both irrational, and without cause: being like the laughter of a mad man, that is melancholy Ela (as they call it) or a sick man that is desperately sick: not out of joy, but disease: such as will make a godly man weep to see it, because he will judge him to be fare gone and passed cure; that he has gone so fare that he knows not how fare he has gone, having lost his way, and himself too. Certainly, a man in prison, and slavery (as every wicked man is) cannot be so galliard, as one that is at liberty; unless he be so senseless as one that is dead, or at least dead-drunk. No more can a wicked man unless he be over wicked; drunk with pleasures, and quite dead in trespasses and sins: past feeling, and not having his senses exercised.  
But in the next place, as a wicked man's joy is little, and false, and he hath no cause to be joyful: so his sorrow is much, and true, and he hath infinite cause to be sorrowful.  
That his sorrow is much, i.e. frequent, first there are Scriptures enough every where to witness it. See one place especially Psalm: 
* Their sorrows shall be multi. pliod, that hasten after another God: their drink offerings of blood will I not offer, nor take up their names into my lips.  16.4. 2. There is Experience enough to attest it. For most of his actions are ill done, i. e. in passion, and most of his days are ill spent i.e. in sin. Either way, he must needs be vexed. And his anger, and vexation is so much the more: because it is with none but himself.  
That his sorrow is much i.e. great, and truly so, appears. 1. Because it it all sorrow: Even a perfect heap of ashes, and never a spark of joy to make him bear up. For whence should be have it? It cannot be from without. For if he have never so little loss, or cross from thence, to make him sad; he is presently like a mad man; & it is not all the reasons, nor all the comfortable speeches, nor all the friends in the world, can persuade him to patience; much less to mirth. And from within he cannot have it, unless the Spirit were his Comforter: Which he is not (but only to the godly.)  
2. His sorrow is great, and truly such, not only because it hath no joy in it, or with it; but because it hath none to attend it. It does not beget joy; as a godly man's sorrow doth: nor is recompensed with it, as his is. It neither produceth joy as the fruit, nor is paid with joy as the amends. Nay he doth, or may, sorrow for his sorrow: as I have formerly told you, he does, or may for his joy. And if the fruit of his joy be sorrow, can you expect, that the fruit of his sorrow should be joy? If his best tree bring forth bad fruit; what can he gather from the worst? He may sorrow for his joys, because they were not such as they should be; (because they did himself hurt; or because they were vain, and could not do him good) and he may sorrow for his sorrows, because they were such as they should not be, ie. sins; offensive to God, and destructive to himself.  
3. His sorrow appears to be great, and truly such. Because, it is remediless; as most of his evils use to be. Either he hath no remedy at all; or else (which is worse than if he had none, because it deludes and vexes a man with vain hopes.) the remedies are too weak to prevail. And hence follow those imperecations, and wishes usual with wicked men, Would I were dead; or would some one would knock me in the head, and the like. His remedies are so weak, that instead of lifting up his head with comfort, they bow him lower, and plung him deeper under water: so that he is as a man that catcheth at a reed, when he is almost drownded; and holds by that which is not strong enough to hold him.  
As in other things, so especially in this, the difference between a Godly man's joy, and a wicked man's, appears to be very great, viz: that a Godly man his disease is sin, and sorrow is his remedy. And therefore his sorrow cannot be remediless, because it cannot want that which it cannot be without. Now there is no need of a remedy for the remedy, till the evil be remedied: & then a godly man will remove it himself, by applying the sovereign balm of the merits of Christ He must let the drawing plaster first have its work, before he apply another to heal it. When the purging Physic hath sufficiently wrought to remove the humours: then, and not till then, is a man ready for a cordial to restore the Spirits. Now, his disease which he is to cure with sorrow, is so mortal, that there needs no other thing to produce joy, then curing the disease: Which being done by sorrow, his sorrow proves a cause of joy; and so he may be glad to be sorry. To a wicked man sorrow is a disease; and sin, (as drunkenness, self murder, and the like) the Physic that is usually taken to cure it: One disease to cure another; which must needs make his condition desperate. And yet so it is. The best help he hath, is to lessen the pain for a while, and increase the disease for ever. For he that seeks to cure sorrow, by committing sin; shall then cease to have sorrow, when sin shall cease to be sin; which it can as well do, as not be the cause of sorrow.  
Never blame, nor pity a godly man for being sorry, (if he be sorry as I would have him.) For his sorrow is both his duty, and his desire. He should be sorry; and so he ought not: and he would be sorry; and so he desires not to remove it. A wicked man, when he is sorry, would not be sorry; and so seeks for a remedy: And he should not be sorry (it being not for sin, for which a man ought only to be sorry indeed) and so his sorrow is sin, and his sin is punished with want of a remedy.  
But now, lest you should wonder at me, for saying the wicked have so many sorrows, 
Causes of Sorrow  because most men think the contrary, & that they are not in trouble like other men; 'tis but naming some few causes, 
* Psal: 73.5.  from whence those sorrows proceed; and I doubt not to persuade you. The causes of a wicked man's sorrow are for the most part, 1 (which aggravates the matter, and makes the sorrow the greater) within, and from at home (the causes from without I have less mind to speak to, being punishments, either such as he thinks not of, or is not to suffer till hereafter, and which I cannot so plainly convince him of.) The causes that I mean, are unruly passions, and unruled actions, vices, and sins for such things he hath most of, and he can show you but little else.  
To begin with unruly passions. It were endless to tell you, how much either noise, and trouble; or fretting, & vexation, is continually in that house, where they are. How the master of the house: (if I may so call him who was never master of this masterless crew) is pulled, & hall'd, (and it cannot but vex a man to be so pulled, & halled by his servants) sometimes by this passion, & sometimes by that. How he is drawn several ways, by the same passion, at several times & by several passions at the same time. Believe it, 'tis a worse misery for a man to be servant to many passions; then for a servant to be slave to many masters. For, it being impossible to please them: Seeing he is led by them, it will be impossible to please himself; and so consequently impossible to be merry. Nay on the contrary, by unpleasing objects not well used, and by pleasing objects ill used to excess, he will never be without anger, and repentance; And so will be continually assaulted with sorrows; which he will not be able to repulse, any more than a city that is broken down, and without walls, is able to keep out an enemy. So speaks Solomon of one that is not able to rule his passions Prov: 25.28. He that hath no rule over his own Spirit, is like a city that is broken down and without walls. They may well be called passions: for he shall be sure to suffer, that hath them. They are like so many tormentors, or executioners: And he that is given to his passions, is given over to so many tormentors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle, Rom: 1.26. God gave them over to vile affections (or-passions) an exceeding great punishment; and an argument, that God was very angry with them. There can be as well peace, and mirth, in a country that is full of commotions; or in a Kingdom where the Subjects are up in Rebellion; as in a heart, that is disturbed with passions. And therefore Aristotle, in the definition of most of the passions puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saying, they were sorrows, and troubles (or tumults.) As if it were all as unlikely, for a passion to be without sorrow, and trouble; as for sorrow to be without a passion.  
To instance in two or three of the passions, as Anger, Envy, and Revengefullnesse. One will not think, what a deal of sadness, and vexation, any one of these will beget. A viperous brood they are; accustomed and able to hurt none but the heart that conceived them. Like the moths, and the Canker; eating, and fretting the body that bred them. A man in anger, do but think what fits of pain, and what flames of agony he is in, while the storm lasts: and what sorrow, and vexation he endures when it is over, (for when his anger with others ceaseth, his anger with himself gins) What indignation against himself for oaths, which out of a passion, perhaps, he was not wont to be guilty of: What fretting to no purpose, for rash-vows, indiscreet speeches, unseemly behaviour, revealing of secrets, and giving advantages to his enemy; and a thousand such like. And consider, what manner of life the man that is subject to such a passion, lives: and what a merry life the meeke-spirited, moderate godly man lives in comparison of him.  
2. For Envy, it is a fire within a man's own bowels: the sane disease that anger is, lengthened, and become chronical: even a very tabes, or consumption (as you have it excellently described by a heathen poet) 
* Ovid. Met: lib: 2. fab: 12.  of the very person himself in whom it is: hindering not only his mind from Contentment, but his body also from nourishment. See what Job says of anger, and envy c. 5, 2 Wrath killeth the foolish man, and envy slayeth the silly one. I would be large in this, if it were not so easy.  
But 3 For revenge, I leave it to any one to judge, whether a revengeful man's life can be a merry life; if he will but consider, with what sleeplesse-cares he is possessed, to compass his hellish designs, which he himself is struck with terror to think of: What fears he has of miscarrying; what doubts. either that his business will never be done, or that it will not be done as it should be: and what vexation for every the least delay, and because it is not done already. I might (had I leisure) with abundance of ease enlarge my discourse in several passions, to which a wicked man (having no principal of grace to restrain him) whensoever opportunity shall persuade him, will easily be led; although, perhaps, because of constitution, or some other carnal cause, he have them not in a habit.  
Now if passions be so troublesome, when they are but passions: what are they when it comes to a habit? how troublesome are vices? If my enemy can do me so much hurt at his first coming; what will he do when he has gotten firm footing? Doubtless, my misery is doubled. For I am easily moved by habits, and my habits are hardly removed. My servants were troublesome to me at first, because I did not keep a hand over them: But now, they are grown too stout, and will not endure thereins, nor the rider. Now they will be still commanding me; and I shall not command them any more.  
I had once a mind, (and it were very easy) to show you the vexations and sorrows of several vices; but If I should go about it, I am afraid of being too large, and I have done somewhat this 
* In my View of the Threats  way already, besides a great deal to be had in Common places. I will only name two, because the Scripture, speaks of them to this purpose in such a manner.  
And those are 1. covetousness. 1 Tim: 6, 10. For the love of money is the root of all evil, which while some coveted, after they have erred from the faith, and pierced themselves thorough with many sorrows. 2. Drunkenness, Prov: 23, 29.30. Who hath woe? who hath sorrow? who hath contention? who hath babbling? who hath wounds without cause? who hath redness of eyes? They that tarry long at the wine, they that go to seek mixed wine. And can there be better fruit expected while there is a root continually in the hearts of wicked men, yielding matter for nothing else? That which I mean is sensuality, & being addicted to pleasure. Pleasure is either upon the remembrance, or the presence, or the expectation of some good. Every one of these ways, hath the wicked man a multitude of sorrows. If he love it, and never had it; it is impossible but he should be vexed. But whether so much, or so long, as if he have had it, and have it, and may have it; I question. I think, there is more vexation, and sadness, where pleasure is least a stranger; then where there is a constant seeming grief, and a cause of sadness. What shake of head, and lament that they are passed, have wicked men upon the thought of pleasures which they have had, and cannot have again! Those which they have, how are they troubled for want of this, and that, to make them complete! And how are they troubled to think, that they cannot enjoy them long! that their power will not suit with their desire, the creatures will not be sufficient for their use, and the time will not tarry their leisure! If they have pleasures a coming, what pains to stand a tiptoe! what wearisome shouldering along of the time! what painful wish for the day, when it is night; and the night, when it is day, according to the time when they expect them!  
But there is one thing yet, which is more than all the rest which I have hitherto mentioned, to hinder a wicked man from living a merry life: as being indeed one cord made of many, or one result, and effect, as the former was the root of a great many causes (although I confess, it to be referred better to his condition, than his conditions) and that is a continual fearfulness, arising from the conscience of those vices, of which he is continually guilty. What an aguish discemper is such a guilty man in continually!— tacitâ sudant praecordia culpâ. How often do fits of cold-sweat come upon the thoughts of Sin, Death, Hell, Judgement, any thing. Let him think upon what he will and he is afraid. If he think upon God, he is afraid, because he hath offended him. If he think upon man; he is afraid because he hath wronged him. If he think upon the creatures; he is afraid, because he hath abused them. And if he think upon himself: he is afraid because he himself hath done all this. The shaking of a leaf, and the sight of a shadow, is enough to make him shake, and tremble like a leaf. A dreadful sound is in his ears: in prosperity the destroyer shall come upon him. Job 15.21. He that fears not God, must needs fear every thing else: and he that is afraid of every, thing how can he be merry with any thing?  
But is this all the cause of sadness, that a wicked man hath viz. to be troubled with vices and passions? No no. For, besides his bad conditions, which are inward and domestic causes (abundantly enough to make him continually sad) he hath a bad condition too, and outward occasions, infinite many more (which those causes have brought him) to increase his sorrow: such a condition, as he cannot be merry if he do but think upon it. (And yet such as he cannot be happy, if he do not think upon it: for he must think upon it, if ever he think to get out of it) Now that you may see the badness of a wicked man's condition (I shall but hint a little; for I meant not to speak of it at all for reasons above mentioned) First read what Job saith of him cap. 18.5. to the end, and cap. 20.5. to the end. When you have read that, I will leave it to your own judgement, whether his condition be not bad, and whether it be not impossible for him to be truly merry.  
Next, to give you a word or two myself 1. He is so fare from Safety, (which, as I have formerly said, is of great consequence for a merry life) that he is in continual danger. Job. 5.4. His children are fare from safety, and they are crushed in the gate, neither is there any to deliver them. For, (what ever such as he think to the contrary) where ever he goes, he is in danger of snares that are laid to catch him: so that having too much fear he must needs have too little confidence (a thing very necessary for this purpose) to be merry. And in this the godly man is exceedingly beyond him: as Solomon saith Prov: 29 6. In the transgression of an evil man there is a snare: but the righteous both sing and rejoice. Where ever he is, he is in danger of falling, God himself (who knows all places best) setting him in slippery (and dangerous) places. So the Psalmist telleth us Psal: 73.18. So that he need not have prayed, as he does elsewhere, Let their way be dark and slippery Psalm: 52 6. Now the ways of wicked men being slippery, are consequently smooth, and easy to the feet; so that they run along a great way before they stop with pleasure, and sport like boys at a sliding. But then, to counterpoise all this sport; besides the mixture of fear in the midst of their sport; if they fall, it is with a vengeance (as they say.) And they are apt to fall (or as bad) with the least touch: being like chaff, that cannot stand against the least puff of wind Psalm. 1.5.  
Their ways will seem fair, and safe, and the best ways, to him that never saw any other, or never well viewed any. But not else. For if you do but look into the sanctuary: you shall presently see what they are. You shall see what the end of wicked men is, and the end of all their ways. Until I went into the sanctuary of God (until I looked into the word of God, and considered his law) Then understood I their end. Surely thou didst set them in slippery places: thou castedst them down into destruction. Psalm: 73, 17, 18. Now the end, you know, is all, in every thing. For what is a fair easy way; if it end there, where I would not be; or if it lead me out of the way? But then (as I have formerly said) a wicked man's ways, besides that they are slippery, are dark too. And what sad walking is it (besides the toil and vexation) in the dark. Prov: 14.9. The way of the wicked is as darkness: they know not at what they stumble.  
2. A wicked man has many masters, and many sorts of masters, and such as are very bad. (If they were good; it were bad enough, in that they are many) viz: The devil, the world, and six hundred Lusts: Such masters, as are (to him) for the most pars taskmasters: and such taskmasters as are Egyptian taskmasters. For. 1. they are unreasonable. They will require brick of him, when he has no straw: Command him him to do this and that, and make him covet, and fear, and lust, and hope, and be angry; when there is no possibility to obtain, or void, or be revenged. Which must needs put him to a great deal of torture, and vex him exceedingly. 2. They are unanswerable: imperious, and importunate. They will not be put off. They will have their commands executed, what ever come of it, presently, to the full, and every one, though they be never so contrary to reason and to one another: or else he shall never be quiet (And shall he be quiet so?) 3. As their commands are unreasonable, and imperious: so they are continual, and without intermission. 'Tis not company, nor want of company: not opportunity, nor want of opporrunity, to do what God would have him: 'Tis not night, nor day: Not sleeping, nor watching: Not being in public, nor being in private: Not any time nor place, nor person, nor thing, that will make the devil, or his Lusts, forbear tempting him one minute of an hour. And what domineering manner of tempting is it, wherewith they tempt a wicked man! But 4. there is one thing more in this tyranny which the devil and the flesh have over a wicked man, that makes it intolerable: and that is this, that it is to be obeyed in severally ways; extending itself both to body, and soul. They will be served with all the soul, and with all the body: which is more than God himself (to whom only our service is due) necessarily requires (for if the spirit be doing, it will suffice when the body cannot.) But this they do: and that with the inevitable hurt now, and necessary destruction hereafter, of both body, & soul, which have thus served them: which will make a fifth aggravation of a wicked man's misery in being subject to these masters, viz: because their commands are cruel, enjoining him to do, (not that from which some good or benefit may come, or which is indifferent, or which is only wearisome and painful, but) that which is only evil; absolutely, and every way unprofitable in a spiritual sense, and many times, and many ways, in a carnal sense; necessarily hurtful, and destructive, not only to the body now (as in the sins of whoredom, intemperance, contentiousness) but both to body and soul hereafter.  
3. A wicked man hath many enemies. Even those his masters, are his enemies. What condition can be more sad than his, who cannot fight with, but is under the command of his enemy? Especially 1. If it be an intestine, and domestic enemy. No misery like to that. One would endure to be under a foreigner: but a civil enemy, my subjection to him is as slavish, as the hatred between us is bitter. A wicked man's lusts, & Satan, being his masters, & his enemies; his enemies are domestic enemies, and his domestic enemies are the most bitter, and malicious: for they seek not any good of their own, & yet they seek his everlasting hurt.  
2. If it be a secret enemy, and a seeming friend. so these enemies, and masters are: which makes them the easier to be believed, the harder to be avoided, and the worse to be dealt with. Those enemies are all in the dark to a wicked man; who walks altogether in the dark, and hath no light at all, either without him, or within him: and what advantage has my enemy, that stands near me in the dark while I am in the light! A wicked man, being in darkness, is no more able to deal with the devil (who is able to transform himself into an Angel of Light) than a blind man is able to fight with one that hath his sight.  
But, beside these that dwell within him, he hath other enemies without him that are not far from him neither. 1. God, who made him, is made his enemy: & what an enemy must he be? One whose eyes are always upon him; who knows all that he does, or says; nay that he will do, or say, or think every counsel, and thought of his hart, and that a fare off, and long before. What a case is he in, that hath such an enemy and provokes him too as he does, every minute! 2. Men. Wickedness will make enemies, one way or other, in the execution of sin. Now if those men be wicked, there is malice enough with them: and God is like to prosper it against his enemy. If they be godly; there is power enough with God: and he is certain to exercise it, first, or last, in the behalf of his children.  
What a poor love is it, that a wicked man hath! The godly man loves him, but does not love his company: the wicked man loves his company, but does not love him. He may love what he does (as drinking, and the like) because he loves to do it himself: but no longer than he does it, neither. Nay, no longer than he does it with him, and as he would have him (wicked men associate, not so much to bear one another company, as to bear a part with one another) but he loves not what he is, he loves not his soul (that is the most that a man is.) His soul is seldom knit to the soul of his companion, by the band of friendship. Neither, indeed can it be. For there can be no true friendship (and yet without that there cannot be a merry life) where there is no virtue. Philosophers have said so long ago; and Christians find it to be true. Wicked men may keep one another company, to keep one another's counsel: they may agree together to do mischief, because they cannot do it otherwise. But it is no better than when dogs & curs agree to cath a prey: unless it be in this, that they will agree sometimes when they have taken a prey (which not withstanding usually they do, not so much out of mutual love, to protect one another; as out of self love, to preserve every one himself from the hand of justice.) 3. The Creatures, who bear him a grudge continually. That they forbear him the least minute, it is through the infinite forbearance of a most merciful long-suffering God, who can endure to let his sun shine both upon the Godly, and the ungodly. Read the stories in the Bible, of the enemies of God destroyed by Creatures without the help of a reasonable hand.  
But what need I puzzle my head to search, or weary my pen to show you, how, and what occasions a wicked man has to be sorrowful: when almost any object of any of his senses, or his knowledge, is sufficient to make him so? Not any thing that he sees or hears, when he goes abroad: Not any thing that he eats, or drinks: Not any action that he does himself, or knows to be done by another: Not any event that befalls him: but, if it be not every way according to his mind, will mar all his mirth, if it were (or, if it seemed to be) never so much before.  
His mirth is such; so carnal; so frail; and so much depending upon the use, and enjoyment of outward things: that, unless there be a continual supply of such oil, it will quickly go out in a stinking snuff of sorrow. Unless there be a constant affluence of all those things in a full current: if there be never so little amiss, or never so little intermission, or never so little abatement of the water: his wheels are presently stopped, and he can go no longer. Any change of any circumstance, will change the mood (for a wicked man is but in a merry mood, at the best: never in a merry mind) Too soon, or too late: too fast, or too slow: too oft, or too seldom: too long, or too short: too much, or too little: any of these, or such as these are, will do it. His mirth is but stayed up by props, and those very weak ones: So that having no root to hold it, any little puff of wind will overturn it. 'tis but superficial; without depth; but on the top of his face: Mere paint, no complexion. Heat will melt it, and water will wash it, and any thing that agrees not with it, will deface, or take it away.  
To conclude, let a wicked man's condition be what it will, it is all one: for he is still after the same manner, who is still the same man. He hath enough within, to counterworke any thing that you shall bring from without. Use what instruments you will, cords, or forks; enticements or enforcements; a good, or a bad condition; it is all one. His nature holds fast: and his bad condition will continue still, to breed him discontent enough. Come prosperity, or come adversity; you shall see but little odds for the better. One may make him more sad than the other: but neither will make him more merry. Adversity may break his heart: and prosperity will not make it lighter. He has not the patience to endure the one: nor the discretion to manage the other, without vexation. Adversity is like a shield which he cannot bear: and so he must needs be overborne with it. Prosperity is like a sword which he cannot wield: and a thousand to one, but he hurts himself with it (this sword will enter into his own heart Psalm: 37.15.) His afflictions are intolerable, because they are cursed of God, as he himself is: they are sent in displeasure: and not so seldom neither, as men count, if we took better notice (but because we think so well of good men, and see them punished, we take notice of none but them.) How oft. is the candle of the wicked put out? And how oft cometh their destuction upon them? God distributeth sorrows in his anger. Job. 21.17. If their afflictions come not often, recompense is made in the coming. For they come with a vengeance. If his fall be but one, it is irrecoverable; for, He that is perverse in his ways, shall fall at once, Prov: 28.18. When he is afflicted, none more afflicted than he. For he has no grace, either to endure his affliction; or to pray to be eased. On the contrary, the godly man, being well affected to God, and having God well affected to him; is so fare from being so sadned and dejected either for being, or for fear of being afflicted: that he cannot only look upon, but laugh at afflictions. c. 5.22. At destruction and famine thou shalt laugh.  
One that looks upon a godly man, and a wicked man with a carnal eye: nay, one that looks with a spiritual eye, but does not look near enough, or long enough; will wonder there should be so much difference, as there is, between them, in regard of their condition. But, I'll warrant you, let him look as he should; and he will find it to be as I have said.  
I will but show you in a word or two, of what use that which I have said, may be to the wicked man; and I have done. It is of use to him both for Information, and for Exhortation.  
For information, To inform him that he has been misinformed by the devil, and the world: who have put it into his head, that there is no life like that which he is in, for mirth; no mirth so good as his, and none so merry as he. 2. That his case is clean contrary: viz: that no life has more cause of sorrow than his; that no mirth is worse either morally, or Physically, i.e. for corruption of sinfulness, or mixture of sadness: and that none is less truly merry than he.  
For exhortation, it will be of use to exhort him, That, seeing he hath so much cause to be sorry, and his mirth is such, what ever it seem to be: he would forbear a while his foolish jollity, and bethink himself of the sadness of his condition, to get out of it; and the vanity of his mirth to leave it. Come, whosoever thou art, do not flatter thyself as other wicked men do (as the psalmist said, He flattereth himself in his own eyes until his iniquity be found to be hateful, Psalm: 36.2.) Do not cozen thyself, to deceive the world. I tell thee, thou hast many diseases. Discover thy folly. Do not conceal it: at least, to him who will know it, though thou dost what thou canst; and will forgive it, if thou dost what thou shouldst. Do not heal slightly thy wound: but search thy sins to the quick, and never leave, till they be dead. Thou hast many a leak: and thou hast a great deal of water in thee already. Repent, and pump it out at thine eyes, ere thy ship sink. 'tis but be sad for a while, till the work of humiliation & conviction be done; and afterward, I will warrant thee mirth enough, and good enough, and long enough. For, He that goeth forth and weepeth, bearing precious seed: shall doubtless come again with rejoicing bringing his sheaves with him Psalm. 126.6.  
FINIS.   

A Catalogue of Books Printed for, and to be sold by Richard Davis at his shop near Oriell College in Oxford.  
A Paraphrase, and Annotations upon all the Books of the New Testament by Hen: Hammond D.D. in folio.  
The Practical Catechism, with all other English Treatises of Hen: Hammond D.D. in two volumes in 4ᵒ.  
Dissertationes quatuor quibus Episcopatus Jura ex S. Scriptures & Primava Antiquitate adstruuntur, contra sententiam D. Bl●ndelli & aliorum, Authore Henrico Hammond. in 4ᵒ.  
A Letter of Resolution to six Quaeres, in 12ᵒ.  
Certain Sermons and Letters of Defence and Resolution to some of the late Controversies of our times, by Jasp: maine D. D. in 4ᵒ.  
A View of the Threats and Punishments Recorded in the Scriptures Alphabetically composed, with some brief Observations upon several Texts, by Zachary Bogan of C.C.C. in Oxon: in 8o.  
Fides Apostolica, or, A Discourse asserting the received Authors and Authority of the Apostles Creed: together with the Grounds and ends of the Composing thereof by the Apostles, the sufficiency thereof for the Rule of Faith etc. with a double Appendix. 1 Touching the ATHANASIAN. 2. The NICENE Creed: by George Ashwell, B: D: in 8ᵒ.  
Ailmeri Musae Sucrae, seu Ionas, Jeremiae Threni, & Daniel Graeca redditi carmine, in 8ᵒ.  
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A Guide to the Holy City, or Directions and Helps to an Holy-life, by John Reading B. D. in 4ᵒ.  
Theses Quadragessimales in Scholiis Oxonii Publ●●rs,  
viz: Quod 

Caeli sint Fluidi.  
Terra Moveatur.  
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Luna sit Habitabilis.  
Radius Luminosus sit Corporeus.  
Sol sit Flamma    
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Aditus ad Logicam, Authore Samucle Smith in 8o.  
Elementa Logicae, Authore Edwardo Brerewood, in 12ᵒ.  
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The Hurt of Sedition. by S. Jo: Cheek, in 4ᵒ.  
Scripture Vindicated from the misapplications of M. St: Martial in his Sermon entitled Meroz Cursed, by Ed: Symmons, in 4ᵒ.  
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