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THE OYLE OF GLADNES: OR, Musicke at the House of Mourning. PHIL. 4.4. Reioyce in the Lord Alway; And againe, I say Reioyce.
THE OIL OF GLADNESS: OR, Music At the House of Mourning. PHILIP. 4.4. Rejoice in the Lord Always; And again, I say Rejoice.
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AFter the shutting of the Booke the first place that my Text lights on is that of Ezechiel in the 34. Chapter.
After the shutting of the Book the First place that my Text lights on is that of Ezechiel in the 34. Chapter.
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The Diseased have yee not strengthened, neither have yee healed that which is Sicke, neither have yee bound vp that which is broken, The Diseased have ye not strengthened, neither have ye healed that which is Sick, neither have ye bound up that which is broken,
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neither have yee brought againe that which was driven away, neither have yee sought out that which was lost;
neither have ye brought again that which was driven away, neither have ye sought out that which was lost;
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but with force and cruelty have yee ruled them. but with force and cruelty have ye ruled them.
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Some such Shepheards, or indeed, Non Pastores sed Lanij, in the words of St. CYPRIAN, they came for to kill and to steale, Pseudo-Apostles, and false-teachers.
some such Shepherds, or indeed, Non Pastors sed Lanij, in the words of Saint CYPRIAN, they Come for to kill and to steal, Pseudo-Apostles, and False-teachers.
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(As ZANCHY and others conceive) even at the Plantation of the Gospell, were crept into the Church, (As ZANCHY and Others conceive) even At the Plantation of the Gospel, were crept into the Church,
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so farre from healing the breach of the spirit, from administring a word of comfort in his season;
so Far from healing the breach of the Spirit, from administering a word of Comfort in his season;
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that they spake Law louder than Sina: they made them meditate terrour: they wounded such as were vexed at the heart:
that they spoke Law Louder than Sina: they made them meditate terror: they wounded such as were vexed At the heart:
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they gave them the cup of trembling, even the dregges of the furie of the Lord.
they gave them the cup of trembling, even the dregs of the fury of the Lord.
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Now the opportunity, now the time for him that bindes up the broken-hearted, for the God of consolation and comfort, to lay to his hand.
Now the opportunity, now the time for him that binds up the brokenhearted, for the God of consolation and Comfort, to lay to his hand.
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Hence he that was the pen of that ready Writer, least these young Plants should perish for want of watering,
Hence he that was the pen of that ready Writer, lest these young Plants should perish for want of watering,
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lest they for whom CHRIST dyed should bee swallowed up with over much heavinesse, with all earnestnesse of exhortation, hee laboureth to exile anxiety, to give beauty for ashes,
lest they for whom CHRIST died should be swallowed up with over much heaviness, with all earnestness of exhortation, he Laboureth to exile anxiety, to give beauty for Ashes,
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and the garment of gladnesse for the spirit of heavinesse.
and the garment of gladness for the Spirit of heaviness.
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That the bones that were broken might flourish, he inculcates consolation once and againe, he makes them heare of joy and gladnesse:
That the bones that were broken might flourish, he inculcates consolation once and again, he makes them hear of joy and gladness:
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Comfort yee? That is not enough, hee repeates it againe; Comfort yee my people; saith your GOD. Comfort ye? That is not enough, he repeats it again; Comfort ye my people; Says your GOD.
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See here how hee replyes as it were, how he ecchoes in effect to the word of life,
See Here how he replies as it were, how he echos in Effect to the word of life,
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as the Lord commanded, even so did hee. Reioyce alwayes in the LORD;
as the Lord commanded, even so did he. Rejoice always in the LORD;
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And againe (hee knowes not whether may prosper, this or that, or whether both may bee alike good) he addes line unto line, And again (he knows not whither may prosper, this or that, or whither both may be alike good) he adds line unto line,
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and precept unto precept, as the Prophet speaketh. Againe I say Reioyce. The parts are these.
and precept unto precept, as the Prophet speaks. Again I say Rejoice. The parts Are these.
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First, an affection incited unto Act: Reioyce.
First, an affection incited unto Act: Rejoice.
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Secondly, the extent, Latitude, or (as they that analise will have it) the Longitude of it; Alwayes. Thirdly, the Object. In the LORD.
Secondly, the extent, Latitude, or (as they that analise will have it) the Longitude of it; Always. Thirdly, the Object. In the LORD.
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Fourthly, the magnitude implyed, or indeed expressed in the coacernation, it is accumulated, (it is heaped together, it is full pressed,
Fourthly, the magnitude employed, or indeed expressed in the coacernation, it is accumulated, (it is heaped together, it is full pressed,
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and running over.) And againe I say, Reioyce. Of these, or some of these at this time, and first of the foremost: Reioyce. NONLATINALPHABET. sayth the Philosopher.
and running over.) And again I say, Rejoice. Of these, or Some of these At this time, and First of the foremost: Rejoice.. say the Philosopher.
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The affections of the mind, as Anger, feare, sorrow, love, delight, and joy, they are neyther absolutely good, nor simply evill of themselves;
The affections of the mind, as Anger, Fear, sorrow, love, delight, and joy, they Are neither absolutely good, nor simply evil of themselves;
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but according to the cause, the object, and measure, they are both the one and the one and the other.
but according to the cause, the Object, and measure, they Are both the one and the one and the other.
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The fathers, they are Parapathetickes in the point, they are of the same opinion.
The Father's, they Are Parapathetickes in the point, they Are of the same opinion.
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Affectiones ordinata virtutes sunt, Inordinatae passiones. Saith Saint Bernard. Our affections if not irregular, if ordered aright, they are vertues; Affectiones Ordinary Virtues sunt, Inordinatae Passions. Says Saint Bernard. Our affections if not irregular, if ordered aright, they Are Virtues;
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if not, that which is opposite unto them, an evill sickenesse.
if not, that which is opposite unto them, an evil sickness.
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Spirituall diseases & maladies of the mind, they are compared by LACTANTIVS, Equis pernicibus, unto fiery, unto fleet horses;
Spiritual diseases & maladies of the mind, they Are compared by LACTANTIVS, Equis pernicibus, unto fiery, unto fleet Horses;
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If good, if brought to the hand, if guided aright, they are as they (saith Saint Ambrose ) that carried, that caught up Elias, into Heaven.
If good, if brought to the hand, if guided aright, they Are as they (Says Faint Ambrose) that carried, that caught up Elias, into Heaven.
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If evill, if unbridled and wilde, like the Horses in the Chariots of Pharaoh and the Egyptians, they hurrie us to destruction, they run away with us to the ruine and subversion of our Soules.
If evil, if unbridled and wild, like the Horses in the Chariots of Pharaoh and the egyptians, they hurry us to destruction, they run away with us to the ruin and subversion of our Souls.
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So that Ars artium, it is the science of man and his greatest felicitie, to order them aright, not to let loose the Reines;
So that Ars Arts, it is the science of man and his greatest felicity, to order them aright, not to let lose the Reins;
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to hold them as it were with Bit and Bridle lest they fall upon thee.
to hold them as it were with Bit and Bridle lest they fallen upon thee.
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Quibus prave uti vitium est, dirigamus in rectum, sayth hee, whose tongue flowed with Milke and hony. Quibus brave uti Vitium est, dirigamus in rectum, say he, whose tongue flowed with Milk and honey.
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Those things, which to use otherwise than well it is evill. Let us guide and direct in the way of truth.
Those things, which to use otherwise than well it is evil. Let us guide and Direct in the Way of truth.
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Omitting the rest, I am at this time to speake of that, which though one and the selfe-same thing, it varies both according, to the Object, and Subject.
Omitting the rest, I am At this time to speak of that, which though one and the selfsame thing, it Varies both according, to the Object, and Subject.
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It is amongst Fooles as the cracking of thornes, as the phrensie of the Soule; but unto the righteous, it is health to their Navill, and marrow to their bones. Ioy;
It is among Fools as the cracking of thorns, as the frenzy of the Soul; but unto the righteous, it is health to their Navel, and marrow to their bones. Joy;
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it is one of the principall passions of the sensitive part;
it is one of the principal passion of the sensitive part;
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yet as annext unto the Rationall proper onely to a reasonable Soule, arising from an Object eyther good, or seeming to bee so:
yet as annexed unto the Rational proper only to a reasonable Soul, arising from an Object either good, or seeming to be so:
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unto which the heart opens as a friend, his armes and his bosome to imbrace a friend:
unto which the heart Opens as a friend, his arms and his bosom to embrace a friend:
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so this opens the hidden roomes and secret closets of it selfe, to entertaine the pleasure that is presented unto it.
so this Opens the hidden rooms and secret closets of it self, to entertain the pleasure that is presented unto it.
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Thus in effect is the definition of nature, let us heare the addition of grace.
Thus in Effect is the definition of nature, let us hear the addition of grace.
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It is all both essentiall and integrall, it is all in the whole, and all every part.
It is all both essential and integral, it is all in the Whole, and all every part.
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My Spirit, (saith our blessed Virgin) My Soule (sayth hee that made Songs with all his might, My Spirit, (Says our blessed Virgae) My Soul (say he that made Songs with all his might,
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and loved him that made him. ) My Soule shall reioyce in the God of my salvation. Come we to the body:
and loved him that made him.) My Soul shall rejoice in the God of my salvation. Come we to the body:
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My heart and my flesh rejoyce in the living God. For the superficies and face.
My heart and my Flesh rejoice in the living God. For the superficies and face.
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My beloved is white and ruddie, and such are all they that put their trust in him. My Beloved is white and ruddy, and such Are all they that put their trust in him.
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Whether he be poore or rich, if hee have a good heart towards the Lord, hee shall at all times rejoyce with a cheerefull countenance. Whither he be poor or rich, if he have a good heart towards the Lord, he shall At all times rejoice with a cheerful countenance.
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For his Lute and harpe, for the Daughters of Musicke, the voyce of joy and health is in the dwelling of the righteous.
For his Lute and harp, for the Daughters of Music, the voice of joy and health is in the Dwelling of the righteous.
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And last of all for his habit; Let thy garments bee alwayes white, and let thine head want no oyntment: as the Preacher speaketh.
And last of all for his habit; Let thy garments be always white, and let thine head want no ointment: as the Preacher speaks.
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This (Beloved.) Such is the Subject in my Text, not streightned in himselfe,
This (beloved.) Such is the Subject in my Text, not straighteneth in himself,
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but open, and inlarged as the Sea. For grace, it is not so scantie, it is nothing so narrow as nature.
but open, and enlarged as the Sea. For grace, it is not so scanty, it is nothing so narrow as nature.
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Come we to the Object, it is transcendent too: It is good, not apparent, but absolute:
Come we to the Object, it is transcendent too: It is good, not apparent, but absolute:
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It is the most supreame and Soveraigne good, the hony-combe with the hony: It is the chiefe of sweet things, as the Sonne of Syrach speaketh.
It is the most supreme and Sovereign good, the honeycomb with the honey: It is the chief of sweet things, as the Son of Sirach speaks.
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I have none in Heaven but thee, and there is none in Earth that I desire in comparison of thee. I have none in Heaven but thee, and there is none in Earth that I desire in comparison of thee.
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It is God that giveth us Songs in the night season, it is the God of Consolation and Comfort.
It is God that gives us Songs in the night season, it is the God of Consolation and Comfort.
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And how then (beloved) how shall I expresse the affection, how shall I open the joy that issues from hence? Shall I say it is like that in Harvest,
And how then (Beloved) how shall I express the affection, how shall I open the joy that issues from hence? Shall I say it is like that in Harvest,
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or the joy of them that divide the spoyle, or of such as keepe holy-day? Nay, there is nothing upon Earth, that can so much as shadow it unto us.
or the joy of them that divide the spoil, or of such as keep holiday? Nay, there is nothing upon Earth, that can so much as shadow it unto us.
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It is as the fullnesse of Ioy, it is as theirs in Heaven, as the morning starres that doe sing together,
It is as the fullness of Joy, it is as theirs in Heaven, as the morning Stars that do sing together,
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and as the Sonnes of God, that doe showt for joy.
and as the Sons of God, that do shout for joy.
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Gustatur hic undè ibi satiemur (saith St. Augustine ) It is a Cluster of Canaan, it is a tast of that new Wine, which wee shall drinke with him in his Kingdome. Gustatur hic undè There satiemur (Says Saint Augustine) It is a Cluster of Canaan, it is a taste of that new Wine, which we shall drink with him in his Kingdom.
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Stilla & guttula est de flumine illo descendens, (saith Saint Bernard ) It is as the dew of Heaven, it is a draught of that River that maketh glad the Citie of GOD. Stilla & guttula est de Flumine illo descendens, (Says Faint Bernard) It is as the due of Heaven, it is a draught of that River that makes glad the city of GOD.
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What shall I say? It is a pure influence flowing from the glory of the Almighty.
What shall I say? It is a pure influence flowing from the glory of the Almighty.
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It is the brightnesse of the everlasting light, and that unspotted mirror of Heaven.
It is the brightness of the everlasting Light, and that unspotted mirror of Heaven.
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All these things which in some measure may expresse the affection, they plucke off the covering, from the face of the Saints, and the vaile from such as mourne in Syon. Thou meetest him that rejoyceth and worketh righteousnesse;
All these things which in Some measure may express the affection, they pluck off the covering, from the face of the Saints, and the veil from such as mourn in Syon. Thou meetest him that Rejoiceth and works righteousness;
av-d d n2 r-crq p-acp d n1 vmb vvi dt n1, pns32 vvi a-acp dt n-vvg, p-acp dt n1 pp-f dt n2, cc dt n1 p-acp d c-acp vvi p-acp np1. pns21 vv2 pno31 cst vvz cc vvz n1;
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as the Lord doth us, so we the Lord, both by nature and Grace doe we goe out as it were, doe we meet him in this Injunction of Ioy. Ita se beatos esse omnes, velle consonant, quemadmodum, consonarent.
as the Lord does us, so we the Lord, both by nature and Grace do we go out as it were, do we meet him in this Injunction of Joy Ita se Beatos esse omnes, velle consonant, quemadmodum, consonarent.
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Si hoc interrogetur se velle gaudere, saith Saint Augustine in his Confessions. Si hoc interrogetur se velle Rejoice, Says Saint Augustine in his Confessions.
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As all men doe affect felicitie, so that which is the Diamond in the Ring, that which is inclosed within it, Ioy and gladnesse of heart.
As all men do affect felicity, so that which is the Diamond in the Ring, that which is enclosed within it, Joy and gladness of heart.
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O how happy then are we, how good and gracious is the Lord, that enjoynes that, which is the desire of our soules;
O how happy then Are we, how good and gracious is the Lord, that enjoins that, which is the desire of our Souls;
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that which we so earnestly seeke of our selves.
that which we so earnestly seek of our selves.
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Opto vt ea potissimum iubear, quae me deceat vel sponte fecisse, saith Plinie: and it is the wish of the world too. Opto vt ea potissimum iubear, Quae me deceat vel sponte To have made, Says Pliny: and it is the wish of the world too.
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Who but would willingly bee injoyned that, which is the Ioy and reioycing of his heart? Let the Lord command us what he will,
Who but would willingly be enjoined that, which is the Joy and rejoicing of his heart? Let the Lord command us what he will,
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so that we will but what hee commands. Praecepta cius non sunt gravia, his yoake is easie, and his burthen light.
so that we will but what he commands. Praecepta cius non sunt Gravia, his yoke is easy, and his burden Light.
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His Statutes are right and rejoyce the heart.
His Statutes Are right and rejoice the heart.
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All that he requires of man, it is his felicitie, it is his happinesse, it is his Heaven upon Earth.
All that he requires of man, it is his felicity, it is his happiness, it is his Heaven upon Earth.
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To reioyce, and to doe good in our life. To rejoice, and to do good in our life.
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Both these as they are united by the Spirit, so they may not bee severed by a man:
Both these as they Are united by the Spirit, so they may not be severed by a man:
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for as there is no good under the Sun but to rejoyce, so there is no Ioy but in doing good.
for as there is no good under the Sun but to rejoice, so there is no Joy but in doing good.
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Let the righteous (saith the Prophet David, ) once and againe, nay a third time hee names in effect who they are, unto whom our Apostle speakes.
Let the righteous (Says the Prophet David,) once and again, nay a third time he names in Effect who they Are, unto whom our Apostle speaks.
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Let the righteous be glad and reioyce before God, let them also be merry and ioyfull. Let the righteous be glad and rejoice before God, let them also be merry and joyful.
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See how affluent, how exundant is the joy of the Saints; how full and copious is the Prophet in the point.
See how affluent, how exundant is the joy of the Saints; how full and copious is the Prophet in the point.
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Though not a cypher in the Psalmes, he hath many words to expresse one and the selfe-same thing.
Though not a cypher in the Psalms, he hath many words to express one and the selfsame thing.
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This is the Dialect of the Holy Ghost, these things are written:
This is the Dialect of the Holy Ghost, these things Are written:
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That his Ioy (which no man can expresse, but he that hath it, nay hee that hath it cannot expresse it) might bee fulfilled in us.
That his Joy (which no man can express, but he that hath it, nay he that hath it cannot express it) might be fulfilled in us.
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Bee glad, ô yee righteous, and rejoyce in the Lord, and be joyfull all yee that are true of heart.
be glad, o ye righteous, and rejoice in the Lord, and be joyful all ye that Are true of heart.
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There are many moe places that I might produce to shew you the superabundance, the streames of consolation, the joyfull gladnesse of such as are in the state of Grace;
There Are many more places that I might produce to show you the superabundance, the streams of consolation, the joyful gladness of such as Are in the state of Grace;
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but as St. Paul to his Corinthians, Ye are our Epistle;
but as Saint Paul to his Corinthians, You Are our Epistle;
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So I unto you, yee are the proofes, you your selves are the places unto which I referre you. So I unto you, ye Are the proofs, you your selves Are the places unto which I refer you.
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Have yee received the first-fruits of the Spirit? Have you tasted of the heavenly gift? Have you beene made pertakers of the powers to come, the Songs of Syon, the Anthemes of Heaven, they are more than written within you.
Have ye received the Firstfruits of the Spirit? Have you tasted of the heavenly gift? Have you been made partakers of the Powers to come, the Songs of Syon, the Anthems of Heaven, they Are more than written within you.
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A stranger may not intermeddle with, neyther can hee possibly conceive this joy. It is farre beyond that of the Sonnes of men.
A stranger may not intermeddle with, neither can he possibly conceive this joy. It is Far beyond that of the Sons of men.
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Prae consortibus, true not onely of Christ, but of all those that are his. Prae consortibus, true not only of christ, but of all those that Are his.
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They that love righteousnesse and hate iniquitie, they are anoynted with the Oyle of Gladnesse above their fellowes:
They that love righteousness and hate iniquity, they Are anointed with the Oil of Gladness above their Fellows:
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for the worke of righteousnesse it is peace. Is not that enough? It is more quietnesse and assurance for ever.
for the work of righteousness it is peace. Is not that enough? It is more quietness and assurance for ever.
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Oh how erronious then, is the opinion of such as imbrace this present world? Such as suppose all our wayes to be grievous? That imagine Religion to be nothing but melancholy, full of anxietie, vexation,
O how erroneous then, is the opinion of such as embrace this present world? Such as suppose all our ways to be grievous? That imagine Religion to be nothing but melancholy, full of anxiety, vexation,
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and feares? Oh that they would but turne into her, that they would but repose their Soules with her;
and fears? O that they would but turn into her, that they would but repose their Souls with her;
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without doubt they should find more pleasure, than in that which they so eagerly pursue.
without doubt they should find more pleasure, than in that which they so eagerly pursue.
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Her consolation hath no bitternesse, and to live with her hath no sorrow, but mirth and joy.
Her consolation hath no bitterness, and to live with her hath no sorrow, but mirth and joy.
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Her wayes are wayes of pleasantnesse, and all her paths are peace.
Her ways Are ways of pleasantness, and all her paths Are peace.
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Delectationes enim non perdimus, sed mutamus de corpore ad animum, de sensibus ad conscientiam, saith St. Bernard. We doe not lose our delights, Delectationes enim non perdimus, sed Mutamus de corpore ad animum, de sensibus ad conscientiam, Says Saint Bernard. We do not loose our delights,
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but wee change, not for the worse, but for the better; from the body to the soule, from the senses to the Conscience.
but we change, not for the Worse, but for the better; from the body to the soul, from the Senses to the Conscience.
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In stead of the pleasures of Pharaohs Court, we have those of the Land of Canaan: for the delights of the Sonnes of men, we have the consolations of God, Quietnesse, Peace,
In stead of the pleasures of Pharaohs Court, we have those of the Land of Canaan: for the delights of the Sons of men, we have the consolations of God, Quietness, Peace,
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and Ioy in the Holy-Ghost, joy unspeakable, and full of Glory. Goe to then, you that rejoyce in that which is naught;
and Joy in the Holy ghost, joy unspeakable, and full of Glory. Go to then, you that rejoice in that which is nought;
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You that spend the time in mirth, and in a moment goe downe to the Grave; You that spend the time in mirth, and in a moment go down to the Grave;
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you that say as they in the second of Wisedome:
you that say as they in the second of Wisdom:
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Come on, let us inioy the good things that are present, let none of us passe without part of our voluptuousnes, let us leave the tokens of our ioy in every place. Come on, let us enjoy the good things that Are present, let none of us pass without part of our voluptuousness, let us leave the tokens of our joy in every place.
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Doe but joyne your selves to the Saints, doe but adhere to Heaven.
Do but join your selves to the Saints, do but adhere to Heaven.
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Let your soules but cleave unto God, and he shall give you the desire of your hearts:
Let your Souls but cleave unto God, and he shall give you the desire of your hearts:
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you shall be satisfied with the plenteousnesse, with the pleasures of the life that now is;
you shall be satisfied with the plenteousness, with the pleasures of the life that now is;
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and of that which is to come: even in this Valley of teares, He shall give you drinke out of his pleasures, as out of a River.
and of that which is to come: even in this Valley of tears, He shall give you drink out of his pleasures, as out of a River.
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Wherefore, you that have wearied your selves in the wayes of wickednesse, and destruction, returne unto your rest;
Wherefore, you that have wearied your selves in the ways of wickedness, and destruction, return unto your rest;
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and for famine, huskes, and Swine; or, if you will, strange women, Harlots, and the like:
and for famine, husks, and Swine; or, if you will, strange women, Harlots, and the like:
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you shall heare of joy and gladnesse, you shall be received with musicke and dancing, not onely of others, but of your owne Soules. Doe this then:
you shall hear of joy and gladness, you shall be received with music and dancing, not only of Others, but of your own Souls. Do this then:
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Haec ante omnia fac, sayth Seneca as divinely as if he had beene St. PAVLS Disciple indeed.Haec ante omnia fac, say Senecca as divinely as if he had been Saint PAUL'S Disciple indeed.
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Above all things doe this, Disce gaudere, Learne to Rejoyce.
Above all things do this, Disce Rejoice, Learn to Rejoice.
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It is a lesson, unto which though we are incited of our selves, though we are schollers by nature,
It is a Lesson, unto which though we Are incited of our selves, though we Are Scholars by nature,
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yet no man attaines unto it, but he that breaks off his transgression, hee that forsakes his sinne, he that purgeth his conscience from dead workes, to serve the living God, who hath reserved the bloud of the grape, the purest pleasure for piety,
yet no man attains unto it, but he that breaks off his Transgression, he that forsakes his sin, he that Purgeth his conscience from dead works, to serve the living God, who hath reserved the blood of the grape, the Purest pleasure for piety,
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and appropriated his joy unto those that are his;
and appropriated his joy unto those that Are his;
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But as for the ungodly he writes bitter things against them, and in the middest of their mirth, he makes them to possesse the sinnes of their youth;
But as for the ungodly he writes bitter things against them, and in the midst of their mirth, he makes them to possess the Sins of their youth;
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so that as their mercies are cruell, so their very joyes are but Wine mingled with Mirrhe.
so that as their Mercies Are cruel, so their very Joys Are but Wine mingled with Myrrh.
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They are like the City in Sophocles, of which Plutarch often makes mention, that it was full of exultation and tryumph, full of shouting and joy; They Are like the city in Sophocles, of which Plutarch often makes mention, that it was full of exultation and triumph, full of shouting and joy;
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and withall as every towne that is taken with the enemy, full of Lamentation, weeping, and mourning.
and withal as every town that is taken with the enemy, full of Lamentation, weeping, and mourning.
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It is so with the wicked:
It is so with the wicked:
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Even in laughter the heart is sorrowfull, and the end, nay the middest of their mirth is heavinesse. Even in laughter the heart is sorrowful, and the end, nay the midst of their mirth is heaviness.
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Non est gaudere impijs; So Saint Augustine, so Saint Barnard, so most of the Fathers reade that place of the Prophet: Non est Rejoice impijs; So Saint Augustine, so Saint Barnard, so most of the Father's read that place of the Prophet:
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There is no ioy to the wicked. And least beholding their prosperity, you should stagger at the truth;There is no joy to the wicked. And lest beholding their Prosperity, you should stagger At the truth;
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Non dicit homo, sed Dominus (saith the same Father:) It is the voyce of God and not of man.Non dicit homo, sed Dominus (Says the same Father:) It is the voice of God and not of man.
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Once, yea twice, nay a third time hath he deepely expressed himselfe in the poynt.
Once, yea twice, nay a third time hath he deeply expressed himself in the point.
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Doe but marke the Metaphors, doe but observe the similitudes concerning the ungodly, and you cannot but deplore the joyes of the most glorious sinner upon earth.
Doe but mark the Metaphors, do but observe the Similitudes Concerning the ungodly, and you cannot but deplore the Joys of the most glorious sinner upon earth.
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He travaileth with mischiefe, he hath conceived sorrow, See; He Travaileth with mischief, he hath conceived sorrow, See;
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that which is the fruit of his wombe, that for which hee takes so much paines, his very pleasures, they are the pangs of a woman in her travell. Againe:
that which is the fruit of his womb, that for which he Takes so much pains, his very pleasures, they Are the pangs of a woman in her travel. Again:
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The iniquity of the wicked it dryeth vp the Soule, though his mouth bee filled with laughter:
The iniquity of the wicked it drieth up the Soul, though his Mouth be filled with laughter:
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Though lasciviousnesse like oyle make him looke with a cheerfull countenance, yet is hee full of heavinesse within;
Though lasciviousness like oil make him look with a cheerful countenance, yet is he full of heaviness within;
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Like some wilde Beast layed over with vermillion and paint, and covered with red, as the wise man speaketh.
Like Some wild Beast laid over with vermilion and paint, and covered with read, as the wise man speaks.
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Whatsoever he seemes for to be, doe but enter into him, and you shall see, that his heart is ashes,
Whatsoever he seems for to be, do but enter into him, and you shall see, that his heart is Ashes,
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and his hope is viler than the earth;
and his hope is Viler than the earth;
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all his dayes are sorrowes, his delights are griefes, and his soule taketh no rest in the night season. To conclude;
all his days Are sorrows, his delights Are griefs, and his soul Takes no rest in the night season. To conclude;
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his wayes are hedged with thornes, and there is a snare in all his paths. his ways Are hedged with thorns, and there is a snare in all his paths.
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In the transgression of an evill man there is a snare, but the Righteous doth sing and Rejoyce.
In the Transgression of an evil man there is a snare, but the Righteous does sing and Rejoice.
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The Corollarie, the use that we are to make of the point, it is this:
The Corollary, the use that we Are to make of the point, it is this:
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To flye from sinne, as from a Serpent, for the poyson thereof of it drinketh up the Spirit, To fly from sin, as from a Serpent, for the poison thereof of it Drinketh up the Spirit,
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and its venome, it is the curse of the heart.
and its venom, it is the curse of the heart.
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But joy, and honour, and glory, and a crowne of rejoycing, shall bee to every one that departeth from iniquity, who is onely capable of this exhortation of S. Paul, Rejoyce.
But joy, and honour, and glory, and a crown of rejoicing, shall be to every one that departeth from iniquity, who is only capable of this exhortation of S. Paul, Rejoice.
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I proceed to the Extent, or Longitude of the affection. Alwayes: 1. At all times, as some doe interrpret;
I proceed to the Extent, or Longitude of the affection. Always: 1. At all times, as Some do interrpret;
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or as others, 2. In all Estates. For the first:
or as Others, 2. In all Estates. For the First:
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Rejoyce in the Lord, Non per intervalla, ut modò gaudeatis, modò non gaudeatis, saith Anselmus on the place;
Rejoice in the Lord, Non per intervalla, ut modò gaudeatis, modò non gaudeatis, Says Anselm on the place;
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not by startes, not as they say of Songs, that they consist of sounds, times, and rests betweene:
not by starts, not as they say of Songs, that they consist of sounds, times, and rests between:
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but continually, without intermission, not onely in habit, but in Act. For though in Philosophy theyr blessed man per dimidium vitae, doe not differ from the wretched, it is not so with us, that are in the state of grace.
but continually, without intermission, not only in habit, but in Act. For though in Philosophy their blessed man per Dimension vitae, do not differ from the wretched, it is not so with us, that Are in the state of grace.
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Our bed is greene, sayth the Spouse in the Canticles. Even in the season of sorrow, Our Bed is green, say the Spouse in the Canticles. Even in the season of sorrow,
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even in the most disconsolate time, there springeth up light for the righteous, and joyfull gladnesse for them that are true of heart.
even in the most disconsolate time, there springs up Light for the righteous, and joyful gladness for them that Are true of heart.
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While the ungodly pine away in their iniquitie: They have Songs (saith IOB) Songs in the night season: While the ungodly pine away in their iniquity: They have Songs (Says JOB) Songs in the night season:
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Such as are not farre from the Hallelujahs of Angels. Though not vocall, though they may not be heard, they are celestiall, heavenly, and divine. Such as Are not Far from the Hallelujahs of Angels. Though not vocal, though they may not be herd, they Are celestial, heavenly, and divine.
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As whē an holy solemnity is kept, and gladnesse of heart:
As when an holy solemnity is kept, and gladness of heart:
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As when one goeth with a pipe to come into the Mountaine of the Lord, the mighty one of Israel: the God of consolation, (well may they lay them downe and take their rest) the Comforter himselfe, he illuminates, he inlightens, with that which is a thousand times more clearer than the Sunne; As when one Goes with a pipe to come into the Mountain of the Lord, the mighty one of Israel: the God of consolation, (well may they lay them down and take their rest) the Comforter himself, he illuminates, he inlightens, with that which is a thousand times more clearer than the Sun;
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with the spirit of Wisedome, with the Revelation of himselfe, and him whom he hath sent, IESUS CHRIST.
with the Spirit of Wisdom, with the Revelation of himself, and him whom he hath sent, IESUS CHRIST.
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So he giveth his beloved sleepe. And therefore, Let the Saints bee joyfull with glory, let them rejoyce in their beds, as the Prophet David speaketh. Now for the day:
So he gives his Beloved sleep. And Therefore, Let the Saints be joyful with glory, let them rejoice in their Beds, as the Prophet David speaks. Now for the day:
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Not a Moment but administers matters of joy. Behold (saith the Prophet) his compassions faile not. They are new every morning. There is a continuall flowing;
Not a Moment but administers matters of joy. Behold (Says the Prophet) his compassions fail not. They Are new every morning. There is a continual flowing;
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There is an incessant supply of that which maketh glad the heart of man.
There is an incessant supply of that which makes glad the heart of man.
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Our glory (to speake with that upright and Iust man) our glory, it is fresh, within us. Our glory (to speak with that upright and Just man) our glory, it is fresh, within us.
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And our bowe it is renewed in our hand: Our strength is restored, and in our body there is spirit and life. And our bow it is renewed in our hand: Our strength is restored, and in our body there is Spirit and life.
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Goe we forth to our labours;
Go we forth to our labours;
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Behold a blessing in the Field, and he that is with us, injoynes us to joy therein. Behold a blessing in the Field, and he that is with us, enjoins us to joy therein.
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Thou shalt Rejoyce before the Lord, in all that thou puttest thine hand unto. Doe we behold the dew of Heaven; Thou shalt Rejoice before the Lord, in all that thou puttest thine hand unto. Do we behold the due of Heaven;
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and the fat of the earth; The things that concerne the body they are to put gladnesse into our hearts.
and the fat of the earth; The things that concern the body they Are to put gladness into our hearts.
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Thou shalt rejoyce in every good thing that the Lord thy God hath given thee. Thou shalt rejoice in every good thing that the Lord thy God hath given thee.
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Thou and thine house, not onely without but within, where the Lord hath crowned thee with blessings,
Thou and thine house, not only without but within, where the Lord hath crowned thee with blessings,
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and plentifully expressed himselfe in his bounty unto thee. Thou hast annointed mine head with Oyle, and my Cup shall be full.
and plentifully expressed himself in his bounty unto thee. Thou hast anointed mine head with Oil, and my Cup shall be full.
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But all these things, they are nothing unto that which immediately followes: Thy loving kindnesse and mercy, shall follow mee all the dayes of my life. But all these things, they Are nothing unto that which immediately follows: Thy loving kindness and mercy, shall follow me all the days of my life.
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For the things that concerne our corporall Estate, for the glorious beautie that is in the fat of the Valley, (in thy Barne, Wine presse,
For the things that concern our corporal Estate, for the glorious beauty that is in the fat of the Valley, (in thy Bairn, Wine press,
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or something nearer unto thee) it is as the fading flower, or as the hasty fruit before the Summer, which when he that looketh upon it and seeth it,
or something nearer unto thee) it is as the fading flower, or as the hasty fruit before the Summer, which when he that looks upon it and sees it,
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even while it is in his hand hee eateth it up.
even while it is in his hand he Eateth it up.
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But though these things perish, though they bee taken away, though there were a famine in the Land;
But though these things perish, though they be taken away, though there were a famine in the Land;
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yet have wee the food of Angels, meate and drinke that you know not of. Although the Figge-tree shall not blossome, neyther shall fruit be in the Vine:
yet have we the food of Angels, meat and drink that you know not of. Although the Fig tree shall not blossom, neither shall fruit be in the Vine:
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Though the labour of the Olive shall faile, neyther the Field shall yeeld any meate, the flocke shall be cut off from the Fold,
Though the labour of the Olive shall fail, neither the Field shall yield any meat, the flock shall be Cut off from the Fold,
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and there shall bee no heard in the stalles:
and there shall be no herd in the stalls:
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Yet I will rejoyce in the Lord, I will joy in the God of my Salvation. Hab. 3.19. Heare a fountaine indeficient, heare an object that makes our joyes as the dayes of Heaven.
Yet I will rejoice in the Lord, I will joy in the God of my Salvation. Hab. 3.19. Hear a fountain indeficient, hear an Object that makes our Joys as the days of Heaven.
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Though it be the 3. part of my Text, I cannot but incroach upon it, forasmuch as our affection would faile, if not fastened aright:
Though it be the 3. part of my Text, I cannot but encroach upon it, forasmuch as our affection would fail, if not fastened aright:
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for how could we rejoyce alwayes, but in him that is with out variablenesse and shadow of changing?
for how could we rejoice always, but in him that is with out variableness and shadow of changing?
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How could we alway Rejoyce but in him that abideth for ever? Gaudium in Re convertibili mutari necesse est Re mutata saith St. Bernard. Now you know, all the glory of the world, it is as a Morning Cloud,
How could we always Rejoice but in him that Abideth for ever? Gaudium in Re convertibili mutari Necessary est Re Mutata Says Saint Bernard. Now you know, all the glory of the world, it is as a Morning Cloud,
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and as the early dew it fades away.
and as the early due it fades away.
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Hence I suppose the followers of Pharaoh Court, being conscious of this inconstancy, are so solicitous for the season, so carefull that they loose no time.
Hence I suppose the followers of Pharaoh Court, being conscious of this inconstancy, Are so solicitous for the season, so careful that they lose no time.
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Let no Flower of the Spring passe by us, say they in the second of Wisedome.Let no Flower of the Spring pass by us, say they in the second of Wisdom.
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Let us crowne our selves with rose-buds, before they bee withered. See how short, how inconstant are the Ioyes of a Summer;Let us crown our selves with rosebuds, before they be withered. See how short, how inconstant Are the Joys of a Summer;
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who sayes the most when he compares them unto the lasting of a flower, unto the life of a Rose;
who Says the most when he compares them unto the lasting of a flower, unto the life of a Rose;
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They are indeed but as the dust that is blowne away of the Winde. Like the thin froth, that is driven with a storme. They Are indeed but as the dust that is blown away of the Wind. Like the thin froth, that is driven with a storm.
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Like as a smoake, which is dispersed heere and there with a tempest. In a word;
Like as a smoke, which is dispersed Here and there with a tempest. In a word;
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the tryumphing of the wicked is short, and the ioy of the hypocrite is but for a moment.
the triumphing of the wicked is short, and the joy of the hypocrite is but for a moment.
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To ascend something higher, to speake of that which concernes the visible Church. Our Feasts, they are but solemnities for seasons:
To ascend something higher, to speak of that which concerns the visible Church. Our Feasts, they Are but solemnities for seasons:
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They are but dayes of joy for set and appoynted times. From the Moone (sayth the Sonne of Syrach) is the signe of Feasts;
They Are but days of joy for Set and appointed times. From the Moon (say the Son of Sirach) is the Signen of Feasts;
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A light that decreaseth in her perfection: A right Embleme of some such as will seeme to bee of us.
A Light that decreaseth in her perfection: A right Emblem of Some such as will seem to be of us.
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Howbeit they halt betweene God and the World, their joy it is not univocall nor even, it is neyther true nor constant.
Howbeit they halt between God and the World, their joy it is not univocal nor even, it is neither true nor constant.
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But he that hath a good conscience (saith Salomon: ) And (as if they were convertible termes) hee that hath a merry heart hath a continuall Feast.
But he that hath a good conscience (Says Solomon:) And (as if they were convertible terms) he that hath a merry heart hath a continual Feast.
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For the Moone, whatsoever is obnoxious unto change, for all that is mutable, is under his feet.
For the Moon, whatsoever is obnoxious unto change, for all that is mutable, is under his feet.
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Animus sapientis velut mundi status super Lunam, semper illùc screnum est. It was a speech too high for an Heathen, it is onely fulfilled in the soule of a Christian, which is as that place above the Moone, where there is neyther thunder nor lightning, Animus sapientis velut mundi status super Lunam, semper illùc screnum est. It was a speech too high for an Heathen, it is only fulfilled in the soul of a Christian, which is as that place above the Moon, where there is neither thunder nor lightning,
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neyther storme nor tempest, nor any such thing;
neither storm nor tempest, nor any such thing;
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Nothing there but a glorious splendor, a delightsome light, a continuall calme, a setled Quietnesse and tranquilitie for ever. Thus much for the time.
Nothing there but a glorious splendour, a delightsome Light, a continual Cam, a settled Quietness and tranquillity for ever. Thus much for the time.
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Now in the second place there are some that understand it of all Estates, Alwayes.
Now in the second place there Are Some that understand it of all Estates, Always.
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Not onely when the Candle of God shines over our heads, not onely when we behold the Sunne in his brightnesse;
Not only when the Candle of God shines over our Heads, not only when we behold the Sun in his brightness;
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but in the evill day, in the time of trouble and affliction, we are to rejoyce;
but in the evil day, in the time of trouble and affliction, we Are to rejoice;
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We are to take pleasure (as St. PAUL saith) in infirmities, in reproaches, in necessities, in Persecutions, and anguish. We Are to take pleasure (as Saint PAUL Says) in infirmities, in Reproaches, in necessities, in Persecutions, and anguish.
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For these things they come not forth of the dust, neyther doth trouble spring forth of the ground;
For these things they come not forth of the dust, neither does trouble spring forth of the ground;
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no, it is inflicted of a Father, it is praeordayned of him that worketh all things for the best unto those that are his.
no, it is inflicted of a Father, it is praeordayned of him that works all things for the best unto those that Are his.
uh-dx, pn31 vbz vvn pp-f dt n1, pn31 vbz vvn pp-f pno31 cst vvz d n2 p-acp dt js p-acp d cst vbr po31.
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And howbeit, no correction for the time seemeth joyous but grievous; And howbeit, no correction for the time seems joyous but grievous;
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yet when the hand of the Lord is heavie upon us, hee remembreth our soules in trouble, he compasseth us about with songs in the prison, hee administreth matter of joy. yet when the hand of the Lord is heavy upon us, he Remember our Souls in trouble, he Compasseth us about with songs in the prison, he administereth matter of joy.
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Baculus & virga, Thy Rod and thy staffe comfort me, Not onely in respect of the fruit and effect, Baculus & virga, Thy Rod and thy staff Comfort me, Not only in respect of the fruit and Effect,
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but the plentifull expression of the Spirit, who is most copious of his consolation in the fierie tryall.
but the plentiful expression of the Spirit, who is most copious of his consolation in the fiery trial.
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In the heat of pressure and affliction, Secundum multitudinem dolorum, so the Latines reade it, According to the multitude of sorrowes that I had in mine heart, thy comforts have refreshed my soule.
In the heat of pressure and affliction, Secundum multitudinem Dolorum, so the Latins read it, According to the multitude of sorrows that I had in mine heart, thy comforts have refreshed my soul.
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Where suffrings abound, there consolations also abound much more.
Where sufferings abound, there consolations also abound much more.
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I am filled with comfort (saith St. Paul) I am exceeding ioyfull in all our tribulation. I am filled with Comfort (Says Saint Paul) I am exceeding joyful in all our tribulation.
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O the blessed, O the happy Estate of all the Elect; whose very sorrowes are sweeter than the joyes of the wicked: O the blessed, Oh the happy Estate of all the Elect; whose very sorrows Are Sweeten than the Joys of the wicked:
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whose afflictions are to bee preferred before the pleasures of the ungodly.
whose afflictions Are to be preferred before the pleasures of the ungodly.
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Vinum aquâ factum, (to use the allusion of St. Bernard ) they drinke more than the blood of the grape, their water is turned into wine. Vinum aquâ factum, (to use the allusion of Saint Bernard) they drink more than the blood of the grape, their water is turned into wine.
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The best, farre more pleasant, than that which is naturally so. For the affliction you object, it is not worth the naming.
The best, Far more pleasant, than that which is naturally so. For the affliction you Object, it is not worth the naming.
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It is lesse than nothing, in respect of that secret comfort of the hidden treasure of the heart.
It is less than nothing, in respect of that secret Comfort of the hidden treasure of the heart.
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Velut nubes levis transit (to sanctifie the words of the Stoicke) It is but as the morning mist before the Sunne, or indeed not so much; Velut Clouds levis transit (to sanctify the words of the Stoic) It is but as the morning missed before the Sun, or indeed not so much;
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It is but Quasi, some thing as it were.
It is but Quasi, Some thing as it were.
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Quasi tristes (saith Saint Paul) as sorrowfull, yet we alwayes reioyce. See, tristitia nostra habet Quasi, gaudium nostrum non habet Quasi, saith St. Augustine. Our sorrow it is as the shadow of a dreame, at the most it is but something as it were; Quasi tristes (Says Faint Paul) as sorrowful, yet we always rejoice. See, Tristitia nostra habet Quasi, gaudium nostrum non habet Quasi, Says Saint Augustine. Our sorrow it is as the shadow of a dream, At the most it is but something as it were;
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but our joy, it is so indeed, it is both compleat and constant, it is full and perfect, it may not be removed, no not so much as interrupted.
but our joy, it is so indeed, it is both complete and constant, it is full and perfect, it may not be removed, no not so much as interrupted.
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As timber guirt and bound together in building may not bee loosed with shaking; so is the soule that is knit unto the Lord;
As timber girt and bound together in building may not be loosed with shaking; so is the soul that is knit unto the Lord;
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in whom all the fabricke is fitly framed, it is established, it standeth fast and will not shrinke;
in whom all the fabric is fitly framed, it is established, it Stands fast and will not shrink;
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it is strengthened with all might according to that glorious power, unto all patience, and Long-suffering with joyfulnesse.
it is strengthened with all might according to that glorious power, unto all patience, and Long-suffering with joyfulness.
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I have satisfied what happily might be objected from affliction, the poynt is as yet beset with opposition by Repentance and Temptation. First, for Repentance: I have satisfied what happily might be objected from affliction, the point is as yet beset with opposition by Repentance and Temptation. First, for Repentance:
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It should seeme that it is wholly averse, that it is cleane contrary unto this exhortation of St. PAVL.
It should seem that it is wholly averse, that it is clean contrary unto this exhortation of Saint PAUL.
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For the picture of a Penitent in the phrase of the holy-Ghost it is this. First for his habit, it is sackcloth, it is the garment of anguish and mourning.
For the picture of a Penitent in the phrase of the Holy Ghost it is this. First for his habit, it is Sackcloth, it is the garment of anguish and mourning.
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For his Site, he lyes downe in his sorrowes, he wallowes in ashes.
For his Site, he lies down in his sorrows, he wallows in Ashes.
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For his Person, his head is full of water, his eyes are a Fountaine of teares, his face is soule with weeping,
For his Person, his head is full of water, his eyes Are a Fountain of tears, his face is soul with weeping,
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and on his eyelid is the shadow of death.
and on his eyelid is the shadow of death.
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For his fare, he is fed with Wormwood, and his wine is water of Gall, he eates ashes as it were bread, For his fare, he is fed with Wormwood, and his wine is water of Gall, he eats Ashes as it were bred,
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and mingleth his drinke with weeping. To come something nearer unto him:
and mingleth his drink with weeping. To come something nearer unto him:
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for his speech, it answeres the originall, it is contrite and broken, it is often interrupted with sighes, Even to the breaking of the loynes, as the Prophet speaketh.
for his speech, it answers the original, it is contrite and broken, it is often interrupted with sighs, Even to the breaking of the loins, as the Prophet speaks.
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Gemitibus inenarrabilibus, with sighes that cannot be uttered, as the Apostle speaketh. The halfe of the objection is not yet at an end. Gemitibus inenarrabilibus, with sighs that cannot be uttered, as the Apostle speaks. The half of the objection is not yet At an end.
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Within, you shall have an heart in the middest of his body, like melting waxe. Within, you shall have an heart in the midst of his body, like melting wax.
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His spirit is wounded, and a wounded spirit who can beare? For his bones they are broken, His Spirit is wounded, and a wounded Spirit who can bear? For his bones they Are broken,
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and from the Crowne of the head, unto the sole of the foot, there is no health in his flesh, by reason of his sinne.
and from the Crown of the head, unto the sole of the foot, there is no health in his Flesh, by reason of his sin.
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In a word hee is like unto the Roll of Ezechiel, in the which there was written within and without, Lamentation, weeping, and mourning.
In a word he is like unto the Roll of Ezechiel, in the which there was written within and without, Lamentation, weeping, and mourning.
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So that the words of St. Paul, the voyce of joy unto him, (call me not Naomi, but call me Marah ) it is as laughter at the Grave, it is as Musicke at the house of Mourning.
So that the words of Saint Paul, the voice of joy unto him, (call me not Naomi, but call me Marah) it is as laughter At the Grave, it is as Music At the house of Mourning.
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Vnto this we reply, that the heart of a penitent knowes his owne bitternesse, and a stranger may not intermeddle with his joy.
Unto this we reply, that the heart of a penitent knows his own bitterness, and a stranger may not intermeddle with his joy.
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The one it is as occult, as invisible as the other; Howbeit where sinne aboundeth, there Grace aboundeth much more.
The one it is as occult, as invisible as the other; Howbeit where sin Aboundeth, there Grace Aboundeth much more.
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So in the repentance not to be repented of, our consolations are more than correspondent to our sorrowes. So in the Repentance not to be repented of, our consolations Are more than correspondent to our sorrows.
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The blewnesse of a wound, it cleanseth away evill, so Repentance sin, whose cuts are as it were of a two edged Sword. The blueness of a wound, it Cleanseth away evil, so Repentance since, whose cuts Are as it were of a two edged Sword.
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Besides the effect, the cause, it is a comforter, the holy Ghost, that is spread abroad in our heart, by whose society our penitency is made pleasant:
Beside the Effect, the cause, it is a comforter, the holy Ghost, that is spread abroad in our heart, by whose society our Penitency is made pleasant:
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Et ut ita dicam, amaritudo nostra dulcissima, saith Saint Bernard. Our bitternesse it is sweet, not onely to the Angels, that rejoyce at the conversion of a sinner, Et ut ita dicam, amaritudo nostra dulcissima, Says Saint Bernard. Our bitterness it is sweet, not only to the Angels, that rejoice At the conversion of a sinner,
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but so to our owne soules.
but so to our own Souls.
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Our very sighes and groanes they are like Pillars of smoake, perfumed with Mirrhe and Frankincense, (in the phrase of the Spirit) and with all the powders of the Merchant.
Our very sighs and groans they Are like Pillars of smoke, perfumed with Myrrh and Frankincense, (in the phrase of the Spirit) and with all the powders of the Merchant.
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Our teares (besides their operation, which is to make our sinnes melt away, as the yee in the faire warme weather) even in the instant that they run downe the cheekes, they are as strong drinke unto him that is readie to perish;
Our tears (beside their operation, which is to make our Sins melt away, as the ye in the fair warm weather) even in the instant that they run down the cheeks, they Are as strong drink unto him that is ready to perish;
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they rejoyce, they make glad the heart of man.
they rejoice, they make glad the heart of man.
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Fit plerum { que } ut in ipsis pijs fletibus illa interim gaudij claritas crumpat, saith Saint Gregorie. In, Fit plerum { que } ut in Ipse pijs fletibus illa interim gaudij claritas crumpat, Says Saint Gregory. In,
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or indeed out of the middest of our teares, there ariseth light as it were out of darknesse, serenitie of the Soule, and brightnesse of Spirit.
or indeed out of the midst of our tears, there arises Light as it were out of darkness, serenity of the Soul, and brightness of Spirit.
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In profuso gaudio Lachrimae erumpunt, sayth Tertullian, and our observation the same, there are often teares in our joy, In profuso gaudio Lachrimae erumpunt, say Tertullian, and our observation the same, there Are often tears in our joy,
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and so not seldome if spirituall, there is joy in our teares.
and so not seldom if spiritual, there is joy in our tears.
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Orbem vitreum plenum aquâ si tenueris in Sole, de lumine quod ab aquâ refulget ignis accenditur etiam in durissimo frigore, saith Lactantius: If you hold an hollow round glasse in the Sunne, from the light that it casts an heape of coales is kindled, it yeeldeth an heate that will make a fire even in the middest of Winter. Orbem vitreum plenum aquâ si tenueris in Sole, de lumine quod ab aquâ refulget ignis accenditur etiam in durissimo Frigor, Says Lactantius: If you hold an hollow round glass in the Sun, from the Light that it Cast an heap of coals is kindled, it yields an heat that will make a fire even in the midst of Winter.
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How true this is in Nature, I know not, sure I am in Grace it is so.
How true this is in Nature, I know not, sure I am in Grace it is so.
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Our teares they are put into a bottle, they are the lustre of Grace; The Sunne of Righteousnesse shines upon them, and from the heate there is derived another,
Our tears they Are put into a Bottle, they Are the lustre of Grace; The Sun of Righteousness shines upon them, and from the heat there is derived Another,
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an influence as it were, an effect of him that Baptizes with the Spirit and with fire.
an influence as it were, an Effect of him that Baptizes with the Spirit and with fire.
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It is a vehement desire and zeale too, of those things that proceed from that godly sorrow.
It is a vehement desire and zeal too, of those things that proceed from that godly sorrow.
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In the second to the Corinthians, it is a passion composed of griefe, or at least some thing like it, griefe and gladdesse of heart. In the second to the Corinthians, it is a passion composed of grief, or At least Some thing like it, grief and gladdesse of heart.
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Poenitens de peccatis dolore gaudet, He that sorroweth for his sinnes, he rejoyceth for his sorrow.Poenitens de peccatis dolore Gadet, He that sorroweth for his Sins, he Rejoiceth for his sorrow.
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Now for Temptation, it is the King of terrours, it is the Artillary of Hell, it is the strong mans battell Axe, and his weapons of Warre;
Now for Temptation, it is the King of terrors, it is the artillery of Hell, it is the strong men battle Axe, and his weapons of War;
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and yet behold from hence there ariseth joy to the Righteous; even in the extremity, even in the heate and violence thereof.
and yet behold from hence there arises joy to the Righteous; even in the extremity, even in the heat and violence thereof.
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The Angels themselves, nay hee whose strength is scene in infirmities, hee that lifteth up those that are cast downe, hee administers Might, Alacrity, and consolation unto us.
The Angels themselves, nay he whose strength is scene in infirmities, he that lifts up those that Are cast down, he administers Might, Alacrity, and consolation unto us.
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So that our temptation, it is as the Whirlewind in the first of Ezechiel, that came out of the North, a great Cloud and a fire unfolding it selfe,
So that our temptation, it is as the Whirlwind in the First of Ezechiel, that Come out of the North, a great Cloud and a fire unfolding it self,
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but withall a brightnesse was about it, and out of the middest thereof, as it were the colour of Amber. but withal a brightness was about it, and out of the midst thereof, as it were the colour of Amber.
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It is so with that which strikes terrour into us, the temptation of Sathan; there is often serenity, joy, and brightnesse of spirit, even in the middest thereof.
It is so with that which strikes terror into us, the temptation of Sathan; there is often serenity, joy, and brightness of Spirit, even in the midst thereof.
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Cogitur nos adversarius ad sua damna tentare, saith St. Ambrose. The Serpent is wounded with his owne sting, his temptations they are against himselfe, Cogitur nos Adversarius ad sua Damna tentare, Says Saint Ambrose. The Serpent is wounded with his own sting, his temptations they Are against himself,
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and for the honour of Israel; for by this meanes hee and his, the Divels themselves, are subject unto us;
and for the honour of Israel; for by this means he and his, the Devils themselves, Are Subject unto us;
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by this meanes we overcome the evill, we tread upon Serpents and Scorpions, and over all the power of the enemy.
by this means we overcome the evil, we tread upon Serpents and Scorpions, and over all the power of the enemy.
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Wherefore my Brethren count it all joy, when yee fall into divers temptations.
Wherefore my Brothers count it all joy, when ye fallen into diverse temptations.
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You see now how every way you may fulfill and answer the exhortation of the Apostle.
You see now how every Way you may fulfil and answer the exhortation of the Apostle.
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There is joy in the light, and joy when grosse darkenesse covers the Earth;
There is joy in the Light, and joy when gross darkness covers the Earth;
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Ioy in our beds, and joy in the morning, in the Feild, in all that wee set our hand unto.
Joy in our Beds, and joy in the morning, in the Field, in all that we Set our hand unto.
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There is joy in that which is our portion under the Sun, the good things that God hath given us;
There is joy in that which is our portion under the Sun, the good things that God hath given us;
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and though they be slight & momentany, though they be taken away, joy in him that is more than they all.
and though they be slight & momentany, though they be taken away, joy in him that is more than they all.
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It was the opiniō of Plato, that the Celestiall Orbs with their concourse and meeting, they hit our harmony and make Musick not unworthy of Heaven.
It was the opinion of Plato, that the Celestial Orbs with their concourse and meeting, they hit our harmony and make Music not unworthy of Heaven.
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It is assuredly so with the precious stones of Syon, even here upon Earth;
It is assuredly so with the precious stones of Syon, even Here upon Earth;
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all that wheeleth about them, or indeed is as wisely ordered, as sweetly disposed by that supreame Providence,
all that wheeleth about them, or indeed is as wisely ordered, as sweetly disposed by that supreme Providence,
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as the things that are above. It worketh jubilation and joy, the voyce of melody and gladnesse of heart.
as the things that Are above. It works jubilation and joy, the voice of melody and gladness of heart.
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So that as in Psaltery notes, change the Tunes, and yet are they alwayes sounds; so is it heere, though our Estate doe alter, though we continue at a stay, So that as in Psaltery notes, change the Tunis, and yet Are they always sounds; so is it Here, though our Estate do altar, though we continue At a stay,
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though sometimes we abound, and sometimes are abased, though one while in affluence and health, another in sicknesse and distresse;
though sometime we abound, and sometime Are abased, though one while in affluence and health, Another in sickness and distress;
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all these things they are but as so many severall tunes to the Righteous, there is the voyce of joy and gladnesse in them all.
all these things they Are but as so many several Tunis to the Righteous, there is the voice of joy and gladness in them all.
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Ioy in affliction, and the Lesson of Lachrymae it is delightsome.
Joy in affliction, and the lesson of Lachrymae it is delightsome.
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Our Harpe, our Lute, it is in the right tune, it makes most melodious musicke (heavenly harmony) when it is mournfull most.
Our Harp, our Lute, it is in the right tune, it makes most melodious music (heavenly harmony) when it is mournful most.
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There is joy in Repentance, and in Temptation Ioy:
There is joy in Repentance, and in Temptation Joy:
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When thou passest through the Rivers I will be with thee, and through the flouds, they shall not overflow thee.
When thou passest through the rivers I will be with thee, and through the floods, they shall not overflow thee.
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When thou walkest through the fire, thou shalt not be burnt, neyther shall the flame kindle upon thee.
When thou walkest through the fire, thou shalt not be burned, neither shall the flame kindle upon thee.
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Neither affliction, nor tribulation, nor distresse, nor temptation, no not all the gates of Hell shall be able to prevaile against thee.
Neither affliction, nor tribulation, nor distress, nor temptation, no not all the gates of Hell shall be able to prevail against thee.
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I can goe no further, you have all that I can comment on the point.
I can go no further, you have all that I can comment on the point.
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Our mouth is open unto you, and our heart it is made large (saith St. PAUL to his Corinthians.) Dilatamini & vos, Vnclaspe your affections, extend your Soules as a Tent for to dwell in. Be yee also inlarged. Our Mouth is open unto you, and our heart it is made large (Says Saint PAUL to his Corinthians.) Dilatamini & vos, Unclasp your affections, extend your Souls as a Tent for to dwell in. Be ye also enlarged.
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Rejoyce in the Lord alway, and againe I say, Rejoyce.
Rejoice in the Lord always, and again I say, Rejoice.
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The third part it is the Object, of which because through this whole discourse I have implicitely spoken already, a word or two shall suffice. Rejoyce alwayes in the Lord.
The third part it is the Object, of which Because through this Whole discourse I have implicitly spoken already, a word or two shall suffice. Rejoice always in the Lord.
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Ad summū pervenit qui scit quo gaudeat. I am almost perswaded he was a Christian that spake so divinely. Ad summū pervenit qui scit quo Gaudeat. I am almost persuaded he was a Christian that spoke so divinely.
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Hee is come to the height, in the phrase of the Holy-Ghost, hee is not farre from the Kingdome of God, that knowes how and wherein to Rejoyce.
He is come to the height, in the phrase of the Holy ghost, he is not Far from the Kingdom of God, that knows how and wherein to Rejoice.
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Howbeit as in a Race many run, but one receives the prize; so is it here:
Howbeit as in a Raze many run, but one receives the prize; so is it Here:
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though we are all in aemulation, though we strive for the more excellent gift, though both our actions and affections follow hard after joy,
though we Are all in Emulation, though we strive for the more excellent gift, though both our actions and affections follow hard After joy,
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yet few are they that doe attaine unto it: for according to the delights of the Sons of men, are their aberrations from it.
yet few Are they that do attain unto it: for according to the delights of the Sons of men, Are their aberrations from it.
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There is one that rejoyceth because his wealth is great, and because his hand hath gotten much; There is one that Rejoiceth Because his wealth is great, and Because his hand hath got much;
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so most of the children of this generation.
so most of the children of this generation.
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There are others that account our life a pastime, the Harpe and Violl, and the Tabret and also the Pipe,
There Are Others that account our life a pastime, the Harp and Viol, and the Tabret and also the Pipe,
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and Wine are in their Feasts, but they regard not the worke of the Lord, neither consider the operations of his hands, as the Prophet speaketh.
and Wine Are in their Feasts, but they regard not the work of the Lord, neither Consider the operations of his hands, as the Prophet speaks.
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Next unto these are they, which are emptyed from Vessell to Vessell, that they might prove what is that good of the Sonnes of men.
Next unto these Are they, which Are emptied from Vessel to Vessel, that they might prove what is that good of the Sons of men.
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They seeke for to solace themselves with variety, and let no flow of the Spring passe by them. They seek for to solace themselves with variety, and let no flow of the Spring pass by them.
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In the last place, there are some that sleepe not unlesse they have done mischiefe.
In the last place, there Are Some that sleep not unless they have done mischief.
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Qui laetantur cum malefecerint. Who rejoyce in doing Evill, and delight in the frowardnesse of the wicked. Qui laetantur cum malefecerint. Who rejoice in doing Evil, and delight in the frowardness of the wicked.
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For the joyes of all these they are but slight and superficiall; Frontem remittunt, non pectus implent.
For the Joys of all these they Are but slight and superficial; Frontem remittunt, non pectus implent.
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Besides that, they are shallow and inconstant, even at the best they are fastidious and unpleasant;
Beside that, they Are shallow and inconstant, even At the best they Are fastidious and unpleasant;
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but sorrowes indeed, but waters of gall in respect of that which is ordered aright,
but sorrows indeed, but waters of Gall in respect of that which is ordered aright,
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unto the object in my Text. How much better is thy love than wine, and the smell of thine oyntment than all spices!
unto the Object in my Text. How much better is thy love than wine, and the smell of thine ointment than all spices!
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Should the windowes of Heaven be opened, should the Mountaines drop new Wine, and the Hils flow with milke.
Should the windows of Heaven be opened, should the Mountains drop new Wine, and the Hills flow with milk.
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Might every Man be Heire of that inventory in the second of Ecclesiastes, of those severall delights of the Sonnes of men:
Might every Man be Heir of that inventory in the second of Ecclesiastes, of those several delights of the Sons of men:
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all these things they were not worth the naming; they were vanitie and lesse than nothing;
all these things they were not worth the naming; they were vanity and less than nothing;
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in respect of the person in whom we are injoyned to Rejoyce.
in respect of the person in whom we Are enjoined to Rejoice.
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What shall I liken to God, or with what comparison shall I compare him? Cui aliunde comparata omnis iucunditas maeror est, omnis suavitas dolor, omne dulce amarum, saith St. Bernard. Extract what you can from his Creatures in Relation unto him, it is but as the drop of a Bucket,
What shall I liken to God, or with what comparison shall I compare him? Cui aliunde Comparata omnis iucunditas maeror est, omnis suavitas dolour, omne dulce amarum, Says Saint Bernard. Extract what you can from his Creatures in Relation unto him, it is but as the drop of a Bucket,
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and as the smallest dust of the ballance.
and as the Smallest dust of the balance.
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Whatsoever the world affecteth, as Riches, Honour, Pleasure, or the like, they are all in him, and more also. In a word;
Whatsoever the world affects, as Riches, Honour, Pleasure, or the like, they Are all in him, and more also. In a word;
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Ipse fecit omnia, ipse habet omnia, ipse est omnia; saith that sweet Father:Ipse fecit omnia, ipse habet omnia, ipse est omnia; Says that sweet Father:
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He is the Maker of all things, and the Owner, they are all his, but hee himselfe is more than they all.
He is the Maker of all things, and the Owner, they Are all his, but he himself is more than they all.
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This is my beloved and this is my friend, O yee Daughters of Ierusalem. This in himselfe;
This is my Beloved and this is my friend, Oh ye Daughters of Ierusalem. This in himself;
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Let us see now what he is unto us.
Let us see now what he is unto us.
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First for affliction, In the time of trouble he is an hiding place from the Wind, as a Covert from the Tempest,
First for affliction, In the time of trouble he is an hiding place from the Wind, as a Covert from the Tempest,
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as Rivers of waters in a dry place, as the shadow of a Rocke in a weary Land. And not onely so,
as rivers of waters in a dry place, as the shadow of a Rock in a weary Land. And not only so,
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but he deviseth blessings towards us, he rejoyceth over us to doe us good with his whole heart,
but he devises blessings towards us, he Rejoiceth over us to do us good with his Whole heart,
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and with his whole soule, as the Prophet speaketh after the manner of men, because of our infirmities.
and with his Whole soul, as the Prophet speaks After the manner of men, Because of our infirmities.
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As the Bridegrome rejoyceth over the Bride (that is an other NONLATINALPHABET) As the Bridegrome rejoyceth over the Bride, so shall the Lord re-rejoyce over thee.
As the Bridegroom Rejoiceth over the Bride (that is an other) As the Bridegroom Rejoiceth over the Bride, so shall the Lord re-rejoyce over thee.
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So neare is the Relation betweene him and us: My beloved is mine, and I am his.
So near is the Relation between him and us: My Beloved is mine, and I am his.
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And how then can wee but sympathize, how can wee but answere his affection, and paralell (if it were possible) the joy of our dearest? I will rejoyce in the Lord, my Soule shall be joyfull in God, And how then can we but sympathise, how can we but answer his affection, and parallel (if it were possible) the joy of our dearest? I will rejoice in the Lord, my Soul shall be joyful in God,
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for he hath cloathed me with a Robe of Righteousnesse, as a Bridegroome decketh himselfe with ornamēts,
for he hath clothed me with a Robe of Righteousness, as a Bridegroom decketh himself with Ornament,
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& as a Bride adorneth herselfe wth Iewels.
& as a Bride adorneth herself with Jewels.
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Many more are the attributes of God, in that which might amplifie the joy of his chosen.
Many more Are the attributes of God, in that which might amplify the joy of his chosen.
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As that hee is our Shepheard, and our strength in temptation, in the day of our spirituall battell.
As that he is our Shepherd, and our strength in temptation, in the day of our spiritual battle.
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So David: The Lord is my strength and my shield, my heart hath trusted in him, and I am helped:
So David: The Lord is my strength and my shield, my heart hath trusted in him, and I am helped:
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therefore my heart danceth for ioy, and in my Song I will praise him. But heare the end of all the felicity of the Chosen:Therefore my heart dances for joy, and in my Song I will praise him. But hear the end of all the felicity of the Chosen:
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that which includeth the Heaven of Heavens, the transcendent cause of the dilatation of the hart.
that which includeth the Heaven of Heavens, the transcendent cause of the dilatation of the heart.
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Behold, God is my salvation, I will trust and wil not be afraid, for the Lord IEHOVAH is my strength and my Song, he is also become my salvation.
Behold, God is my salvation, I will trust and will not be afraid, for the Lord JEHOVAH is my strength and my Song, he is also become my salvation.
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Therefore with Ioy shall yee draw water out of the welles of Salvation. Heare our confidence;
Therefore with Joy shall ye draw water out of the wells of Salvation. Hear our confidence;
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well may we rejoyce in hope, it is more than so, it is NONLATINALPHABET it is the full assurance of the Saints. well may we rejoice in hope, it is more than so, it is it is the full assurance of the Saints.
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So that we passe (being sealed unto the purchased possession) we passe from Glory to Glory,
So that we pass (being sealed unto the purchased possession) we pass from Glory to Glory,
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as by the Spirit of the Lord.
as by the Spirit of the Lord.
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The expectation (our present estate) the expectation of the Righteous it is gladnesse, and what then shall the fruition be,
The expectation (our present estate) the expectation of the Righteous it is gladness, and what then shall the fruition be,
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when we shall enter into our Masters joy; whē we shall be satisfied with the pleasures of his house;
when we shall enter into our Masters joy; when we shall be satisfied with the pleasures of his house;
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when we shall alwayes behold the face of the Lord, in whose presence is the fulnesse of joy,
when we shall always behold the face of the Lord, in whose presence is the fullness of joy,
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and at his right hand his Sonne our Saviour, pleasures for evermore? To him with the Father and the Holy-Ghost, bee ascribed all Power, Praise, Majesty, Might,
and At his right hand his Son our Saviour, pleasures for evermore? To him with the Father and the Holy ghost, be ascribed all Power, Praise, Majesty, Might,
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and Dominion, both this day and for ever. Amen, Amen.
and Dominion, both this day and for ever. Amen, Amen.
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THE SECOND Sermon.
THE SECOND Sermon.
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OVr fellowship is with the Father, and with his Sonne Iesus Christ; and these things write we unto you, that your Ioy may be full, 1. Ioh. 1.4. I sate downe under his shadow, with great delight,
Our fellowship is with the Father, and with his Son Iesus christ; and these things write we unto you, that your Joy may be full, 1. John 1.4. I sat down under his shadow, with great delight,
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and his fruit was sweet unto my taste: He brought me into his banqueting house, and his banner over mee was love.
and his fruit was sweet unto my taste: He brought me into his banqueting house, and his banner over me was love.
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Cant. 2.3.4. Hìc est ignis, quem voluit Christus vehementèr accendi. Bern. of Spirituall Ioy. Declamat. Cant 2.3.4. Hìc est ignis, Whom voluit Christus vehementèr accendi. Bern. of Spiritual Joy Declamat.
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Qui in viâ sic pascit, in Patriâ quomodò saginabit? August. in Psal. Quid erit in Patriâ, si tanta est copia delectationis in viâ? Bern. Declam. Qui in viâ sic pascit, in Patriâ quomodò saginabit? August. in Psalm Quid erit in Patriâ, si tanta est copia delectationis in viâ? Bern. Declamation.
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PHIL. 4. The latter part of the 4. Verse. Againe, I say, Reioyce. THere is a deplored, there is a desperate opinion of the wicked; That Piety is pensive:
PHILIP. 4. The latter part of the 4. Verse. Again, I say, Rejoice. THere is a deplored, there is a desperate opinion of the wicked; That Piety is pensive:
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That the Saints are men of sorrowes: That they wast their lives with heavinesse, and their yeares with mourning.
That the Saints Are men of sorrows: That they wast their lives with heaviness, and their Years with mourning.
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True it is, I confesse, that many are the afflictions, divers and sundry are the pressures, the troubles of the Righteous;
True it is, I confess, that many Are the afflictions, diverse and sundry Are the pressures, the Troubles of the Righteous;
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But that which makes a man eyther miserable or happy, it is not his passion but action, not that which he suffereth, but doth.
But that which makes a man either miserable or happy, it is not his passion but actium, not that which he suffers, but does.
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If it bee good, sorrow may lye at the doore, but there is no ingresse, it cannot enter into it:
If it be good, sorrow may lie At the door, but there is no ingress, it cannot enter into it:
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for that which is nearer than the joynts and the marrow, all his inward parts they are possessed, they are taken up with an hidden, with a secret Ioy. So that what is without, say that it may raze the skinne;
for that which is nearer than the Joints and the marrow, all his inward parts they Are possessed, they Are taken up with an hidden, with a secret Joy So that what is without, say that it may raze the skin;
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sure I am it cannot pierce the soule. Our Rejoycing it is not shallow, nor superficiall;
sure I am it cannot pierce the soul. Our Rejoicing it is not shallow, nor superficial;
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it is in the hidden man of the heart, it is the testimony of a good conscience:
it is in the hidden man of the heart, it is the testimony of a good conscience:
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let it be sprinkled with the bloud of the Lambe, let it be purged from the evill of actions and affections, let it be sprinkled with the blood of the Lamb, let it be purged from the evil of actions and affections,
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and behold the bones that were broken shall flourish. You shall heare of joy and gladnesse, and sorrow, and sighing, shall flye a way.
and behold the bones that were broken shall flourish. You shall hear of joy and gladness, and sorrow, and sighing, shall fly a Way.
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What is sayd of Wisedome, is true of Religion also, at first she will walke with him, that is her Disciple, by crooked wayes,
What is said of Wisdom, is true of Religion also, At First she will walk with him, that is her Disciple, by crooked ways,
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and bring feare and dread upon him, and torment him with her Discipline, untill she may trust his soule,
and bring Fear and dread upon him, and torment him with her Discipline, until she may trust his soul,
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and try him by her Lawes, and comfort him; then will she returne the straight way unto him, and shew him her secrets.
and try him by her Laws, and Comfort him; then will she return the straight Way unto him, and show him her secrets.
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So in the Schoole of Repentance;
So in the School of Repentance;
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first anxiety and sorrow, first terror and contrition, and after this great a calme, after this Iubilation and Ioy. Nec aliud conatur pietas Christiana quàm ut serenitas humanos actus exhilaret, & tranquilitate animorum, compositis { que } affectionibus simus Deo & Angelis quàm simillimi.
First anxiety and sorrow, First terror and contrition, and After this great a Cam, After this Jubilation and Joy Nec Aliud conatur pietas Christian quàm ut serenitas humanos actus exhilaret, & tranquilitate animorum, compositis { que } affectionibus Simus God & Angels quàm simillimi.
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So Lodovicus Vives answeres the misprision of them, that put bitter for sweet, and sweet for bitter;
So Lodovicus Vives answers the Misprision of them, that put bitter for sweet, and sweet for bitter;
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that are mistaken in the supposed austeritie and strictnesse of Religion, whose wayes are wayes of pleasantnesse, and her pathes are Peace.
that Are mistaken in the supposed austerity and strictness of Religion, whose ways Are ways of pleasantness, and her paths Are Peace.
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All that shee enjoynes it is, what? Not to cut our selves with knives and lances;
All that she enjoins it is, what? Not to Cut our selves with knives and lances;
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not to sacrifice our sonnes and Daughters unto Divels; not to goe through Desarts where there lyes no way; not to sacrifice our Sons and Daughters unto Devils; not to go through Deserts where there lies no Way;
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but that even here upon earth, having suppressed our passions, and composed our affections, wee may anticipate our Heaven,
but that even Here upon earth, having suppressed our passion, and composed our affections, we may anticipate our Heaven,
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and in tranquility and peace resemble the Lord and his Angels of Light. Againe I say, Reioyce. The parts you remember.
and in tranquillity and peace resemble the Lord and his Angels of Light. Again I say, Rejoice. The parts you Remember.
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First, an affection incited unto Act, Reioyce. Secondly, An Object, In the Lord. Thirdly, the Longitude of the affection, Alwayes. Fourthly, the Magnitude; Againe, I say, Reioyce.
First, an affection incited unto Act, Rejoice. Secondly, an Object, In the Lord. Thirdly, the Longitude of the affection, Always. Fourthly, the Magnitude; Again, I say, Rejoice.
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For the present we are to observe. First, the Matter, Reioyce. Secondly, the Manner, Againe. Thirdly, the forme informing, or indeed the bond of both, I say. Or thus.
For the present we Are to observe. First, the Matter, Rejoice. Secondly, the Manner, Again. Thirdly, the Form informing, or indeed the bound of both, I say. Or thus.
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First, there is an Ingemination of an exhortation. Againe. Secondly, there is the party Exhorting, exprest or at least imployed in the verse; I say.
First, there is an Ingemination of an exhortation. Again. Secondly, there is the party Exhorting, expressed or At least employed in the verse; I say.
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Thirdly, the poinct or affection exhorted; Reioyce. Of these in their order, and first of the Repetition. Againe.
Thirdly, the point or affection exhorted; Rejoice. Of these in their order, and First of the Repetition. Again.
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It is the Dialect of joy, it is the phrase of a comforter;
It is the Dialect of joy, it is the phrase of a comforter;
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the voyce of the Holy-Ghost himselfe, who as he walketh in his Iustice, so hee runneth in his mercy;
the voice of the Holy ghost himself, who as he walks in his justice, so he Runneth in his mercy;
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As he expresseth our sorrowes with an Aposiopesis, so our joyes with an Epizeuxis. He sighes out the one,
As he Expresses our sorrows with an Aposiopesis, so our Joys with an Epizeuxis. He sighs out the one,
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but hee speakes once, yea twice, he ingeminates the other, and sometimes more. Though no Tautology, not a word in his Booke but is weighed in the Ballance,
but he speaks once, yea twice, he ingeminates the other, and sometime more. Though no Tautology, not a word in his Book but is weighed in the Balance,
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yet hath many Synonymies, dilation of phrase to expresse this celestiall affection. Sing, O Daughter Syon; Shout O Israel;
yet hath many Synonyms, dilation of phrase to express this celestial affection. Sing, Oh Daughter Syon; Shout Oh Israel;
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be glad and reioyce O Daughter Ierusalem. The Lord hath taken away thy Iudgments, hee hath cast out thine Enemie. Zephan. 3.14. See (beloved) how affluent, how full of water is the River of the Lord.be glad and rejoice Oh Daughter Ierusalem. The Lord hath taken away thy Judgments, he hath cast out thine Enemy. Zephaniah. 3.14. See (Beloved) how affluent, how full of water is the River of the Lord.
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Like that which he spyed out for his people, It overfloweth his bankes in the time of Harvest. Like that which he spied out for his people, It overfloweth his banks in the time of Harvest.
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Once & againe, nay a third time and more hee inculcates one and the selfe-same thing. So in the Psalmes:
Once & again, nay a third time and more he inculcates one and the selfsame thing. So in the Psalms:
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Let the Righteous be glad and reioyce in the Lord, let them also be merry and ioyfull. Let the Righteous be glad and rejoice in the Lord, let them also be merry and joyful.
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In a word, throughout this whole volume, you shall seldome heare of this Heavenly affection without an Ingemination at least.
In a word, throughout this Whole volume, you shall seldom hear of this Heavenly affection without an Ingemination At least.
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Reioyce in his holy name (saith the sweet singer of Israel, ) Let the heart of them reioyce that seeke the Lord. Rejoice in his holy name (Says the sweet singer of Israel,) Let the heart of them rejoice that seek the Lord.
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And againe, Let Israel reioyce in him that made him, and let the children of Syon be ioyfull in their King.
And again, Let Israel rejoice in him that made him, and let the children of Syon be joyful in their King.
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Thus hee watereth the Hils from above, hee sendeth raine into the little Vallyes;
Thus he Waters the Hills from above, he sends rain into the little Valleys;
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He maketh them soft with the drops of the first, of the former and the latter raine. He makes them soft with the drops of the First, of the former and the latter rain.
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Haec locutus, these things (and thus) have I spoken unto you, that my joy might remaine in you, Haec Spoken, these things (and thus) have I spoken unto you, that my joy might remain in you,
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and that your joy might be full. Heare his Disciple, and you cannot but confesse, that he leaned on his bosome:
and that your joy might be full. Hear his Disciple, and you cannot but confess, that he leaned on his bosom:
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Surely thou art one of them, for thy very speech bewrayes thee: These things I write unto you, that your Ioy might be full. 1. Ioh. 1.4.
Surely thou art one of them, for thy very speech betrays thee: These things I write unto you, that your Joy might be full. 1. John 1.4.
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So our Apostle. (O the heavenly harmony of the Songs of the Sonnes of Syon ) here is a whole Quire, a choyce Consort of him that spake as never mā spake, So our Apostle. (Oh the heavenly harmony of the Songs of the Sons of Syon) Here is a Whole Choir, a choice Consort of him that spoke as never man spoke,
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& of him that tooke pleasures in afflictions: Christ and his Disciples; Rejoyce alwayes in the Lord. And againe;
& of him that took pleasures in afflictions: christ and his Disciples; Rejoice always in the Lord. And again;
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A word (as the Wise-man speaketh) of a Consort of Musicke with Wine; like a Carbuncle set in gold. Againe I say, Rejoyce. A word (as the Wiseman speaks) of a Consort of Music with Wine; like a Carbuncle Set in gold. Again I say, Rejoice.
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Hoc adeò necessarium est vobis quod iterum dico gaudete, non ut quaedam alia semel; Hoc adeò Necessary est vobis quod iterum dico gaudete, non ut quaedam Alias semel;
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saith St. Ambrose, as he is alleadged by Lyra. Hee that speakes but once for the most part in the incitation of other things, he doubles his exhortation of joy:
Says Saint Ambrose, as he is alleged by Lyra. He that speaks but once for the most part in the incitation of other things, he doubles his exhortation of joy:
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and without doubt, there is something in it, it is expedient, nay it is necessary unto us, that are in this Valley of teares, that now goe on our way weeping.
and without doubt, there is something in it, it is expedient, nay it is necessary unto us, that Are in this Valley of tears, that now go on our Way weeping.
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The Ioy of the Lord is your strength Neh. 8.10.The Joy of the Lord is your strength Neh 8.10.
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So in our spirituall war-fare, against those that have evill will at Syon. Our shield and our Buckler, So in our spiritual warfare, against those that have evil will At Syon. Our shield and our Buckler,
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nay the might of our inward man, it is joy.
nay the might of our inward man, it is joy.
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In the 10. of St. Luke wee reade of the 70. that went out to preach the Kingkome of God;
In the 10. of Saint Lycia we read of the 70. that went out to preach the Kingkome of God;
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that they returned againe with joy, saying; Lord, even the divels themselves are subiect unto us through thy name.
that they returned again with joy, saying; Lord, even the Devils themselves Are Subject unto us through thy name.
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Cause of tryumph, cause of exultation indeed to tread upon the Lyon and Adder, to overcome the evill, to cast downe strong holds,
Cause of triumph, cause of exultation indeed to tread upon the lion and Adder, to overcome the evil, to cast down strong holds,
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and every high thing that exalts it selfe against the knowledge of God. It cannot but put gladnesse into the heart of man.
and every high thing that exalts it self against the knowledge of God. It cannot but put gladness into the heart of man.
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Yet this I dare say, the joy of the Saints it woundeth him more than this supreame and transcendent power.
Yet this I Dare say, the joy of the Saints it wounds him more than this supreme and transcendent power.
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Vae nobis; As Hugo the Cardinall sweetly applyes the words of the Phililistines, when they heard the exultation, the shouting of the Host of Israel. Woe unto us, Vae nobis; As Hugo the Cardinal sweetly Applies the words of the Phililistines, when they herd the exultation, the shouting of the Host of Israel. Woe unto us,
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for there hath not been such a thing heretofore, woe unto us.
for there hath not been such a thing heretofore, woe unto us.
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Bis dicunt vae nobis, sicut hic dicitur bis, Gaudete. According to the joy of the Saints, Bis dicunt vae nobis, sicut hic dicitur bis, Gaudete. According to the joy of the Saints,
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so is the sorrow above and besides their Hell.
so is the sorrow above and beside their Hell.
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The sorrow of that uncircumcised Host. Their woe it answers, and the repitition in the Text. Reioyce alwayes in the Lord, and againe I say, Reioyce.
The sorrow of that uncircumcised Host. Their woe it answers, and the repartition in the Text. Rejoice always in the Lord, and again I say, Rejoice.
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The next thing wee are to observe, it is the Quantity and the constancy of our spirituall joy, expressed or at least implyed in the Reiteration Againe. The word it puts a difference betwixt the joyes of the Saints,
The next thing we Are to observe, it is the Quantity and the constancy of our spiritual joy, expressed or At least employed in the Reiteration Again. The word it puts a difference betwixt the Joys of the Saints,
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and the delights of the Sonnes of men: In which though you empty your selfe from Vessell to Vessell;
and the delights of the Sons of men: In which though you empty your self from Vessel to Vessel;
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though you make proofe of those things in the booke of the Preacher; In all the pleasures of Pharaohs Court you cannot finde this Againe. Quod delectat momentaneum:
though you make proof of those things in the book of the Preacher; In all the pleasures of Pharaohs Court you cannot find this Again. Quod delectat Momentaneous:
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though the guilt of sinne be eternall, yet the joy is not so, but of a moment,
though the guilt of sin be Eternal, yet the joy is not so, but of a moment,
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but of a minute, but of the twinkling of an eye. In the fift of Wisdome there are sundry similitudes to expresse it unto you.
but of a minute, but of the twinkling of an eye. In the fift of Wisdom there Are sundry Similitudes to express it unto you.
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What hath Pride profited us, and what good hath riches with their vaunting brought us? All these things they are passed away like a shadow, What hath Pride profited us, and what good hath riches with their vaunting brought us? All these things they Are passed away like a shadow,
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and as a Post that hasteth by, and as a Ship that passeth over the Waves of the Waters, which when it is gone, by the trace thereof cannot be found,
and as a Post that hastes by, and as a Ship that passes over the Waves of the Waters, which when it is gone, by the trace thereof cannot be found,
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neyther the Path way of the Keele thereof in the Waves.
neither the Path Way of the Keel thereof in the Waves.
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Or as when a Bird hath flowne through the ayre, there is no token of her way to bee found. Or as when a Bird hath flown through the air, there is no token of her Way to be found.
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See how swift, how transient, how voluble is all that is in the world. The lust of the flesh, the lust of the eyes, and the pride of life.
See how swift, how Transient, how voluble is all that is in the world. The lust of the Flesh, the lust of the eyes, and the pride of life.
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Besides their brevity, for the most part they end in bitternesse, and in the enjoying they are fastidious and unpleasant.
Beside their brevity, for the most part they end in bitterness, and in the enjoying they Are fastidious and unpleasant.
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Not to speake of them in grosse, but to single out some of your beloved sinnes,
Not to speak of them in gross, but to single out Some of your Beloved Sins,
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as Concupiscence, Drunkennesse, and that which you call pastime.
as Concupiscence, drunkenness, and that which you call pastime.
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Were they such as you suppose, yet evill in this, that they vanish with a breath,
Were they such as you suppose, yet evil in this, that they vanish with a breath,
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and even in the enjoying they perish. For the former.
and even in the enjoying they perish. For the former.
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Come on, sayth the woman, whose lips drop as the hony-combe, and her mouth is smoother than Oyle:
Come on, say the woman, whose lips drop as the honeycomb, and her Mouth is smoother than Oil:
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Come on, let us take our fill of loves; how long? Brevis & non vera voluptas. Come on, let us take our fill of loves; how long? Brevis & non vera voluptas.
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Let us take our fill of loves untill the morning: but see what followes. Let us take our fill of loves until the morning: but see what follows.
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Before that time (every Sinner is a lyer) before that time he is in bitternesse of spirit, and a dart striketh through his liver.
Before that time (every Sinner is a liar) before that time he is in bitterness of Spirit, and a dart striketh through his liver.
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In the next place is the darling of our dayes, Drunkennesse; a sociable and insinuating sinne, that flatters with the profession of joy:
In the next place is the darling of our days, drunkenness; a sociable and insinuating sin, that flatters with the profession of joy:
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But marke but the end thereof, Vnius horae hilarem insaniam longi temporis tedio pensat, as the Stoicke;
But mark but the end thereof, Unius horae hilarem insaniam longi Temporis tedio pensat, as the Stoic;
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At the last it biteth like a Serpent, and stingeth like an Adder: as the Preacher speaketh. At the last it bites like a Serpent, and stingeth like an Adder: as the Preacher speaks.
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Now for those things that are indifferent: Our Feasts they are turned into mourning, and our Songs into Lamentation. Am. 8.10. In a word;
Now for those things that Are indifferent: Our Feasts they Are turned into mourning, and our Songs into Lamentation. Am. 8.10. In a word;
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The Vine languisheth; the merry hearted doe sigh, the mirth of the Tabrets ceaseth, the noyse of them that reioyce endeth: Esay. 24.7.The Vine Languishes; the merry hearted doe sighs, the mirth of the Tabrets ceases, the noise of them that rejoice Endeth: Isaiah. 24.7.
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So not onely in the time of Famine, so not onely in the time of dearth, So not only in the time of Famine, so not only in the time of dearth,
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but when the wine & oyle putteth gladnes into our heart both in peace and plenty:
but when the wine & oil putteth gladness into our heart both in peace and plenty:
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The world and the glory thereof it passeth away; and when once gone, thou mayst as soone make the flowers greene that are withered;
The world and the glory thereof it passes away; and when once gone, thou Mayest as soon make the flowers green that Are withered;
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as soone mayst thou recall the Sunne from his course, as redintegrate the joyes and pleasures that are past.
as soon Mayest thou Recall the Sun from his course, as redintegrate the Joys and pleasures that Are passed.
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Which though they were alwayes present, though of constancy and continuance, yet for this very cause would they be loathed of us.
Which though they were always present, though of constancy and Continuance, yet for this very cause would they be loathed of us.
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Satietas mortales capit etiam mellis & florum venenis, sayth Pyndarus as hee is alledged by Scultetus. If thou eate too much hony, the end thereof will bee gall: Satietas mortales Capital etiam mellis & florum venenis, say Pyndarus as he is alleged by Scultetus. If thou eat too much honey, the end thereof will be Gall:
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Sweetnesse it selfe, in time turnes to choller. Sweetness it self, in time turns to choler.
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Quosdam ad mortem adegit illud rabidarum deliciarum, Quo us { que } eadem? Saith Seneca. Satiety for the most part it breeds dislike,Quosdam ad mortem adegit illud rabidarum deliciarum, Quo us { que } Same? Says Senecca. Satiety for the most part it breeds dislike,
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and no such surfeit as of pleasure and joy: it endeth in furie or deepe discontentment at the least.
and no such surfeit as of pleasure and joy: it Endeth in fury or deep discontentment At the least.
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O the dolefull estate, the deplored delights of the Sonnes of men; that are neyther solid nor certaine:
Oh the doleful estate, the deplored delights of the Sons of men; that Are neither solid nor certain:
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or if so, if of continuance, they cause satiety and loathing. The reason, it is our Aberration from the right Object.
or if so, if of Continuance, they cause satiety and loathing. The reason, it is our Aberration from the right Object.
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So Aquinas. Delectatio in affectibus animae proportionatur Quieti in corporibus. Ioy in the affections of the mind, it resembles Rest in the Physicall body.
So Aquinas. Delectatio in affectibus Spirits proportionatur Quieti in corporibus. Joy in the affections of the mind, it resembles Rest in the Physical body.
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Sed appetitus corporis naturalis non quiescit nisi in loco connaturali. Strange, that our affections should not be on the things that are above.said Appetitus corporis Naturalis non quiescit nisi in loco connaturali. Strange, that our affections should not be on the things that Are above.
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The naturall body cannot rest but in its proper place:
The natural body cannot rest but in its proper place:
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whence I may inferre, that it is as easie for a stone to lodge in the ayre, it is as easie for the earth to ascend up on high,
whence I may infer, that it is as easy for a stone to lodge in the air, it is as easy for the earth to ascend up on high,
c-crq pns11 vmb vvi, cst pn31 vbz a-acp j c-acp dt n1 pc-acp vvi p-acp dt n1, pn31 vbz a-acp j c-acp dt n1 pc-acp vvi a-acp p-acp j,
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as the Soule to bee at peace, to enjoy it selfe in whatsoever (but with relation to God) in whatsoever is under the Sunne. So farre the similitude holds.
as the Soul to be At peace, to enjoy it self in whatsoever (but with Relation to God) in whatsoever is under the Sun. So Far the similitude holds.
c-acp dt n1 pc-acp vbi p-acp n1, pc-acp vvi pn31 n1 p-acp r-crq (p-acp p-acp n1 p-acp np1) p-acp r-crq vbz p-acp dt n1. av av-j dt n1 vvz.
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Heare the difference, the inclination of that which is inanimate, it is at rest, it ceaseth in the place that is appointed for it. But the soule not so:
Hear the difference, the inclination of that which is inanimate, it is At rest, it ceases in the place that is appointed for it. But the soul not so:
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When her joy is full, her affections are fresh;
When her joy is full, her affections Are fresh;
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and behold there is neyther surfeit nor sorrow, there is neyther loathing nor satiety in them:
and behold there is neither surfeit nor sorrow, there is neither loathing nor satiety in them:
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They that feare the Lord shall alwayes Rejoyce.
They that Fear the Lord shall always Rejoice.
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A peculiar, a priviledge proper to the pretious Sonnes of Syon; whose joy not the enjoying,
A peculiar, a privilege proper to the precious Sons of Syon; whose joy not the enjoying,
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neyther Estate nor time can take away from them. It is established in the Lord, and it standeth fast:
neither Estate nor time can take away from them. It is established in the Lord, and it Stands fast:
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It is once and for ever, it is alwayes and againe.
It is once and for ever, it is always and again.
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Thus much for the difference betweene the joyes of the Saints, and the delights of the Sonnes of men, expressed or at least implyed in the Reiteration, Againe. To descend to particulars.
Thus much for the difference between the Joys of the Saints, and the delights of the Sons of men, expressed or At least employed in the Reiteration, Again. To descend to particulars.
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Solet Apostolus Paulus in verbis esse brevis, in sentētijs copiosus, saith St. Bernard. And my Text the same. Solent Apostles Paulus in verbis esse brevis, in sentētijs Abundant, Says Saint Bernard. And my Text the same.
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In which there are two sentences in one word.
In which there Are two sentences in one word.
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Gaudendū de ijs quae expectamus, & gaudendum de ijs, quae sustinemus, saith St. Augustine. All this in the word Againe. We are to rejoyce in the future for the good that we hope for, Gaudendum de ijs Quae Expect, & gaudendum de ijs, Quae sustinemus, Says Saint Augustine. All this in the word Again. We Are to rejoice in the future for the good that we hope for,
n1 fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la, fw-la fw-la, vvz n1 np1. d d p-acp dt n1 av. pns12 vbr pc-acp vvi p-acp dt j-jn p-acp dt j cst pns12 vvb p-acp,
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and in the present for the evill that we suffer.
and in the present for the evil that we suffer.
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For the first, our heart shall rejoyce in him, why? Because wee have hoped in his holy name: Psal. 33.20.
For the First, our heart shall rejoice in him, why? Because we have hoped in his holy name: Psalm 33.20.
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So St. Paul. Spe gaudentes, Reioycing in hope. The Prerogative of Piety it hath the promises, the pleasures of the life that now is, So Saint Paul. See gaudentes, Rejoicing in hope. The Prerogative of Piety it hath the promises, the pleasures of the life that now is,
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and of that which is to come.
and of that which is to come.
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Angustè fructus rerum determinat, qui tantùm prasentibus laetus est, saith the Stoicke, and it is spoken like a Christian: Angustè fructus rerum determinate, qui tantùm prasentibus Laetus est, Says the Stoic, and it is spoken like a Christian:
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sure I am it is so in Divinitie.
sure I am it is so in Divinity.
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He imprisons the heart, he straightens dilatation, he deminisheth the felicity, the good estate of the chosen;
He imprisons the heart, he straightens dilatation, he deminisheth the felicity, the good estate of the chosen;
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that sees not so farre as the future, that onely rejoyceth in that which now is.
that sees not so Far as the future, that only Rejoiceth in that which now is.
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And yet all delectation and delight it is de bono praesenti, sayth Damascene: and how then may wee rejoyce in hope, which is of things not seene? By knowledge and application;
And yet all delectation and delight it is de Bono praesenti, say Damascene: and how then may we rejoice in hope, which is of things not seen? By knowledge and application;
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it is in effect the answere of the Angelicall Doctor.
it is in Effect the answer of the Angelical Doctor.
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The nature of hope, it is to call the things that are not as if they were, it hath affiance in the future, it hath the securitie of heaven, it hath the obsignation, the seale of the Spirit;
The nature of hope, it is to call the things that Are not as if they were, it hath affiance in the future, it hath the security of heaven, it hath the obsignation, the seal of the Spirit;
dt n1 pp-f n1, pn31 vbz pc-acp vvi dt n2 cst vbr xx p-acp cs pns32 vbdr, pn31 vhz n1 p-acp dt j-jn, pn31 vhz dt n1 pp-f n1, pn31 vhz dt n1, dt n1 pp-f dt n1;
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from whence ariseth Iubilation and Ioy, joy unspeakable and full of glory. By way of comparison we have it plentifully expressed by our Saviour.
from whence arises Jubilation and Joy, joy unspeakable and full of glory. By Way of comparison we have it plentifully expressed by our Saviour.
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The 70. returned againe with Ioy, saith St. LUKE. Saying, Lord, even the Divels are subiect unto us through thy name. Heare the reply: The 70. returned again with Joy, Says Saint LYCIA. Saying, Lord, even the Devils Are Subject unto us through thy name. Hear the reply:
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And hee sayd unto them, Behold I give you power to tread upon Serpents, and Scorpions, And he said unto them, Behold I give you power to tread upon Serpents, and Scorpions,
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and over all the power of the enemy. and over all the power of the enemy.
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See, what a word is this? What soveraigne, what supernaturall might have wee heere? If Moses and Miriam, if Deborah and David did so shout and sing at their corporall Conquests;
See, what a word is this? What sovereign, what supernatural might have we Here? If Moses and Miriam, if Deborah and David did so shout and sing At their corporal Conquests;
vvb, r-crq dt n1 vbz d? q-crq j-jn, r-crq j vmd vhb pns12 av? cs np1 cc np1, cs np1 cc np1 vdd av vvi cc vvi p-acp po32 j n2;
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how inconceiveable is the joy of such as tread downe Sathan under their feet? Of those that spoyle Principalities & powers? And yet,
how inconceiveable is the joy of such as tread down Sathan under their feet? Of those that spoil Principalities & Powers? And yet,
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behold I shew you a farre more excellent joy.
behold I show you a Far more excellent joy.
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In this reioyce, not that the spirits are subiect unto you, but rather reioyce that your names are written in Heaven. Luk. 10.20. In this rejoice, not that the spirits Are Subject unto you, but rather rejoice that your names Are written in Heaven. Luk. 10.20.
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Heare the inlargement of the heart, heare the dilatation of joy that deifies as it were the estate,
Hear the enlargement of the heart, hear the dilatation of joy that deifies as it were the estate,
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and sublimates the nature of man.
and sublimates the nature of man.
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Cum accepta fuerit ineffabilis illa laetitia, perit quodammodò mens humana, & fit divina, saith St. Augustine. So soone as wee receive this inconceiveable joy, Cum accepta fuerit ineffabilis illa Laetitia, perit quodammodò Mens Humana, & fit Divine, Says Saint Augustine. So soon as we receive this inconceiveable joy,
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though in our earthly mansions, though in our houses of Clay, our mortality it is as it were swallowed up of life, our humane Soule it is made coelestiall and divine:
though in our earthly mansions, though in our houses of Clay, our mortality it is as it were swallowed up of life, our humane Soul it is made celestial and divine:
cs p-acp po12 j n2, cs p-acp po12 n2 pp-f n1, po12 n1 pn31 vbz c-acp pn31 vbdr vvn a-acp pp-f n1, po12 j n1 pn31 vbz vvn j cc j-jn:
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In so much, that for the Glory that is set before us, wee feare not that which is NONLATINALPHABET, sayth the Philosopher:
In so much, that for the Glory that is Set before us, we Fear not that which is, say the Philosopher:
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In the phrase of the Holy-Ghost, the King of terrours Death. Wee sing our Dimittis with joy.
In the phrase of the Holy ghost, the King of terrors Death. we sing our Dimittis with joy.
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My heart was glad, my glory reioyced, my flesh also shall rest in hope. To goe one step further. My heart was glad, my glory rejoiced, my Flesh also shall rest in hope. To go one step further.
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Heare the full expression of joy, that ariseth from the hope of the faythfull, at the meditation of the dreadfull day,
Hear the full expression of joy, that arises from the hope of the faithful, At the meditation of the dreadful day,
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when the Sun shal be blacke as a sackcloath of haire, and the Moone shal be turned into blood;
when the Sun shall be black as a Sackcloth of hair, and the Moon shall be turned into blood;
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when the heavens shall vanish like a scroll, and the powers above shall bee shaken, when the last trumpe shall sound and the bookes shall be opened.
when the heavens shall vanish like a scroll, and the Powers above shall be shaken, when the last trump shall found and the books shall be opened.
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At the meditation of all this it is so far from feare, (O the blessed trust and confidence of a christian Soule,) it is so farre from feare, that it breakes out into a Prosopopëia, into the deepest straine of melody and joy.
At the meditation of all this it is so Far from Fear, (Oh the blessed trust and confidence of a christian Soul,) it is so Far from Fear, that it breaks out into a Prosopopëia, into the Deepest strain of melody and joy.
p-acp dt n1 pp-f d d pn31 vbz av av-j p-acp n1, (uh dt j-vvn n1 cc n1 pp-f dt njp n1,) pn31 vbz av av-j p-acp n1, cst pn31 vvz av p-acp dt np1, p-acp dt js-jn n1 pp-f n1 cc n1.
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Let the flouds, sayth the soule of the Saints, let the floods clappe their hands, and let the hills bee ioyfull together before the Lord; Let the floods, say the soul of the Saints, let the floods clap their hands, and let the hills be joyful together before the Lord;
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for hee is come to iudge the Earth. Psalme the 98.9. I proceed to the second particular or branch of the Repetition, Againe. Gaudendū de ijs quae sustinemus. for he is come to judge the Earth. Psalm the 98.9. I proceed to the second particular or branch of the Repetition, Again. Gaudendum de ijs Quae sustinemus.
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We are to take pleasure in pressure, to reioyce in tribulation.
We Are to take pleasure in pressure, to rejoice in tribulation.
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Blessed (sayth he, who for the glory that was set before him indured the Crosse, despised the shame,Blessed (say he, who for the glory that was Set before him endured the Cross, despised the shame,
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and is set downe at the right hand of God) Blessed are yee when men shall revile you,
and is Set down At the right hand of God) Blessed Are ye when men shall revile you,
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and persecute you, and shall say all manner of euill against you falsely for my sake. Reioyce and bee exceeding glad. and persecute you, and shall say all manner of evil against you falsely for my sake. Rejoice and be exceeding glad.
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See in the midst of calumny, which is sharper than a two edged sword. In persecution, which is almost as much.
See in the midst of calumny, which is sharper than a two edged sword. In persecution, which is almost as much.
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In the multitude of sorrowes, which they haue in their heart, how affluent, how full is the joy of the Saints. Bee glad;
In the multitude of sorrows, which they have in their heart, how affluent, how full is the joy of the Saints. be glad;
p-acp dt n1 pp-f n2, r-crq pns32 vhb p-acp po32 n1, c-crq j, c-crq j vbz dt n1 pp-f dt n2. vbb j;
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that is not enough, once and againe be glad and exceeding joyfull.
that is not enough, once and again be glad and exceeding joyful.
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In the journey of Israel through the waters of blood, The dry Land (sayes the Wise-man) appeared, and out of the red Sea a way without impediment,
In the journey of Israel through the waters of blood, The dry Land (Says the Wiseman) appeared, and out of the read Sea a Way without impediment,
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and out of the violent streame a greene field. and out of the violent stream a green field.
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It is assuredly so with us that are in via, in our way out of Egypt unto the Land of Promise, In the great water floods when the waves lift up their heads.
It is assuredly so with us that Are in via, in our Way out of Egypt unto the Land of Promise, In the great water floods when the waves lift up their Heads.
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In our manifold afflictions there is an evasion, a faire passage and escape from them all;
In our manifold afflictions there is an evasion, a fair passage and escape from them all;
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For hee that comforteth those that are cast downe, hee considers our trouble, hee knowes our Soule in adversity, hee compasseth us about on every side with songs of deliverance. And not onely so;
For he that comforts those that Are cast down, he considers our trouble, he knows our Soul in adversity, he Compasseth us about on every side with songs of deliverance. And not only so;
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but in the violence of our passions, inundation of affliction, hee doth more than make a way to escape.
but in the violence of our passion, inundation of affliction, he does more than make a Way to escape.
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Hee turnes our Sorrow into Ioy, the violent streame into a greene field.
He turns our Sorrow into Joy, the violent stream into a green field.
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Vnto the godly (O their happie estate, whose night is cleerer than the noone of the wicked) unto the godly there ariseth light in the darknesse.
Unto the godly (Oh their happy estate, whose night is clearer than the noon of the wicked) unto the godly there arises Light in the darkness.
p-acp dt j (uh po32 j n1, rg-crq n1 vbz jc cs dt n1 pp-f dt j) p-acp dt j a-acp vvz n1 p-acp dt n1.
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Even in the season of Sorrow, in the most disconsolate time of tribulation and anguish, there is a day-starre that ariseth in their hearts.
Even in the season of Sorrow, in the most disconsolate time of tribulation and anguish, there is a daystar that arises in their hearts.
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More, there is a Sonne of righteousnesse that shineth upon them. Si quid obstat nubium, modò intervenit;
More, there is a Son of righteousness that shines upon them. Si quid obstat nubium, modò intervenit;
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quae infra feruntur nec vnquam diem vnicum; Quae infra feruntur nec vnquam diem A unique;
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Whatsoever may befall for the afflictions of this life, like the cloudes that are below they are sublunary, they are under their feet;
Whatsoever may befall for the afflictions of this life, like the Clouds that Are below they Are sublunary, they Are under their feet;
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so that they cannot obscure, they may not darken their day.
so that they cannot Obscure, they may not darken their day.
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The consolation of GOD it is alwayes with them as the Raine-bow, giving light in the bright cloudes, as the Sonne of Syrach speaketh.
The consolation of GOD it is always with them as the Rainbow, giving Light in the bright Clouds, as the Son of Sirach speaks.
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It is the Covenant that hee hath established with all those that are his.
It is the Covenant that he hath established with all those that Are his.
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In whose afflictions (so hee speaketh by the mouth of his Prophet) hee himselfe is afflicted, and they on the other side are partakers of his Ioy.
In whose afflictions (so he speaks by the Mouth of his Prophet) he himself is afflicted, and they on the other side Are partakers of his Joy
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Heare the difference between the best estate of the ungodly and the worst of the righteous. Thus saith the Lord:
Hear the difference between the best estate of the ungodly and the worst of the righteous. Thus Says the Lord:
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Behold my Servants shall eate, but yee shall be hungry. Behold my servants shall drinke, but yee shall be thirsty. Behold my Servants shall eat, but ye shall be hungry. Behold my Servants shall drink, but ye shall be thirsty.
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Behold my servants shall reioyce, but yee shall bee ashamed.
Behold my Servants shall rejoice, but ye shall be ashamed.
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Behold my servants shall sing for ioy of heart, and yee shall cry for sorrow of heart,
Behold my Servants shall sing for joy of heart, and ye shall cry for sorrow of heart,
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and shall howle for vexation of spirit.
and shall howl for vexation of Spirit.
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Esa 65.13, 14, 15. And thus much of the particulars of the parts of the Repitition.Isaiah 65.13, 14, 15. And thus much of the particulars of the parts of the Repartition.
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Reioyce in hope, and Reioyce in tribulation.Rejoice in hope, and Rejoice in tribulation.
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Now for the use and application wee are to make of the word Againe I say Reioyce. Affectus contrarios discutimus contrarijs affectibus;
Now for the use and application we Are to make of the word Again I say Rejoice. Affectus contrarios discutimus contrarijs affectibus;
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saith Rodulphus Agricola. As in the diseases of the body, so in the affections of the minde, the cure for the most it is wrought by the contraries. Says Rudolph Agricola. As in the diseases of the body, so in the affections of the mind, the cure for the most it is wrought by the contraries.
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So that the Repetition, the earnestnesse of the Exhortation, it may be as a medicine to heale the broken in heart, to salve the breach of the spirit,
So that the Repetition, the earnestness of the Exhortation, it may be as a medicine to heal the broken in heart, to salve the breach of the Spirit,
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and on the other side to cure the phrensie of the Soule. The mirth (or which is more proper) the madnesse of fooles;
and on the other side to cure the frenzy of the Soul. The mirth (or which is more proper) the madness of Fools;
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both these wee may remove, we are to take them away with the strong perswasion of the true and reall, of the sollide and substantiall Ioy. Revertere primo ab inepta laetitiâ, secundô abinutili tristitiâ, sayth St. BERNARD. Rejoyce alwayes in the Lord;
both these we may remove, we Are to take them away with the strong persuasion of the true and real, of the sollide and substantial Joy Revertere primo ab inepta laetitiâ, secundô abinutili tristitiâ, say Saint BERNARD. Rejoice always in the Lord;
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and againe, it is a double exhortation, and in effect it dehorts on every side, it dehorts from a two fold evill.
and again, it is a double exhortation, and in Effect it dehorts on every side, it dehorts from a two fold evil.
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Returne first from your vaine, from your foolish, fond, and frivolous joy;
Return First from your vain, from your foolish, found, and frivolous joy;
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and againe, from that in which their is no profit, that which drinketh up the Spirit, that which dryeth up the bones, sorrow and heavinesse of heart. For the first. Aquinas in his Summes concludes;
and again, from that in which their is no profit, that which Drinketh up the Spirit, that which drieth up the bones, sorrow and heaviness of heart. For the First. Aquinas in his Sums concludes;
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That there are some delights, as those of the body, that are adverse and contrary to those of the Soule.
That there Are Some delights, as those of the body, that Are adverse and contrary to those of the Soul.
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So that the opposites of joy and gladnesse, they are not onely Sorrow but Ioy. Such as that in the 16. of St. Iohn; The Ioy of the world.
So that the opposites of joy and gladness, they Are not only Sorrow but Joy Such as that in the 16. of Saint John; The Joy of the world.
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Wee have the same, or the like at least in the 15. of the Proverbes. Folly is Ioy vnto him that is destitute of wisedome.
we have the same, or the like At least in the 15. of the Proverbs. Folly is Joy unto him that is destitute of Wisdom.
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And againe, It is a sport (as the Wise-man speaketh) to a Foole for to doe mischiefe.
And again, It is a sport (as the Wiseman speaks) to a Fool for to do mischief.
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That which cloathes with shame and covers with confusion of face, that which swallowes up with sorrow,
That which clothes with shame and covers with confusion of face, that which Swallows up with sorrow,
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even Sinne it selfe, it is the glory and the boasting; it is the recreation and the pleasure of the wicked.
even Sin it self, it is the glory and the boasting; it is the recreation and the pleasure of the wicked.
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When hee doth evill than hee rejoyceth; As a mad man that casteth firebrands arrowes, & death;
When he does evil than he Rejoiceth; As a mad man that Cast firebrands arrows, & death;
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and saith, am I not in sport.
and Says, am I not in sport.
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So is every one that sinneth at his pleasure, that delighteth in the workes of iniquity, he is be sides himselfe, he is not in his right mind.
So is every one that Sinneth At his pleasure, that delights in the works of iniquity, he is be sides himself, he is not in his right mind.
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So that wee may not but mourne at his mirth, we cannot but weepe for to see him laugh.
So that we may not but mourn At his mirth, we cannot but weep for to see him laugh.
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This evill it is greater thā the other; he is sick, and he knowes it not;
This evil it is greater than the other; he is sick, and he knows it not;
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his soule it draweth nigh unto hell, and yet hee is insensible of it: more than an Enemy, he laughs at his owne calamity.
his soul it draws High unto hell, and yet he is insensible of it: more than an Enemy, he laughs At his own calamity.
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Ad eorum vicem, qui, degustato Sardorum graminum succo, feruntur in morte ridere. Ad Their vicem, qui, degustato Sardorum graminum succo, feruntur in morte ridere.
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They write of a certaine herbe in Sardania, of which whosoever tasteth, hee dyeth not long after laughing.
They write of a certain herb in Sardania, of which whosoever tasteth, he Dies not long After laughing.
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It is so with the Iovialists, so with the Drunkards in these our dayes; their grapes are grapes of gall, and their clusters bitter.
It is so with the Jovialists, so with the Drunkards in these our days; their grapes Are grapes of Gall, and their clusters bitter.
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Their wine it is the poyson of Dragons, and the cruell venome of Aspes. They beare about them the death not onely of the body but of the Soule; Their wine it is the poison of Dragons, and the cruel venom of Asps. They bear about them the death not only of the body but of the Soul;
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and yet who can but wonder, they spend their dayes in mirth, though in a moment they goe downe into hell.
and yet who can but wonder, they spend their days in mirth, though in a moment they go down into hell.
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Their mouthes are filled with laughter, and as the Harlot in the 23. of Esay. They sing many Songs that they may be remembred. Their mouths Are filled with laughter, and as the Harlot in the 23. of Isaiah. They sing many Songs that they may be remembered.
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But all this it is but hilaris insania, as the Stoicke speaketh. And as a wiser than he: But all this it is but hilaris insania, as the Stoic speaks. And as a Wiser than he:
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I said of laughter it is mad, and of mirth, what is this that thou doest? With a kind of indignation and sorrow may our eyes gush out with teares, at these wretched & deplored joyes of the world, with which wee are to haue no community, no society but in griefe and compassion.
I said of laughter it is mad, and of mirth, what is this that thou dost? With a kind of Indignation and sorrow may our eyes gush out with tears, At these wretched & deplored Joys of the world, with which we Are to have no community, no society but in grief and compassion.
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Thou man of God flee these things, and follow after Righteousnesse, peace, and joy in the holy Ghost;
Thou man of God flee these things, and follow After Righteousness, peace, and joy in the holy Ghost;
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but at the pleasures of this life, by the waters of Babylon sit downe and weepe,
but At the pleasures of this life, by the waters of Babylon fit down and weep,
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or at least take heed, that thou doe not taste thereof.
or At least take heed, that thou do not taste thereof.
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What hast thou to doe in the way of Aegypt, to drinke the waters of Sihor? Or what hast thou to doe in the way of Assyria, to drinke the waters of the River? Behold that which is of the Land of Promise, that which overfloweth his bankes in the time of Harvest;
What hast thou to do in the Way of Egypt, to drink the waters of Sihor? Or what hast thou to do in the Way of Assyria, to drink the waters of the River? Behold that which is of the Land of Promise, that which overfloweth his banks in the time of Harvest;
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we have fountaines of life, wee have floods of joy, wee haue the waters of Siloh, that runne softly;
we have fountains of life, we have floods of joy, we have the waters of Shiloh, that run softly;
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as a deepe riuer though they make not so much noyse: they are farre beneath, they are farre aboue the obstreperous joyes of the wicked.
as a deep river though they make not so much noise: they Are Far beneath, they Are Far above the obstreperous Joys of the wicked.
c-acp dt j-jn n1 cs pns32 vvb xx av av-d n1: pns32 vbr av-j a-acp, pns32 vbr av-j p-acp dt j n2 pp-f dt j.
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And therefore drinke of these waters above the heavens; they are never deficient, they are neyther fastidious nor unpleasant.
And Therefore drink of these waters above the heavens; they Are never deficient, they Are neither fastidious nor unpleasant.
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Drinke (as it is in the Song of Songs,) yea drinke abundantly, O my beloved.
Drink (as it is in the Song of Songs,) yea drink abundantly, Oh my Beloved.
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Reioyce alwayes in the Lord, and againe, I say, Reioyce. Rejoice always in the Lord, and again, I say, Rejoice.
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In the second place with this double exhortation, wee are to take away the other extreame sorrow, it is a sore evill, it is the supreame sicknesse of the soule, not onely in respect of passion but of action.
In the second place with this double exhortation, we Are to take away the other extreme sorrow, it is a soar evil, it is the supreme sickness of the soul, not only in respect of passion but of actium.
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It affronts both the estate of grace and glory. Of that which concernes us, Grace;
It affronts both the estate of grace and glory. Of that which concerns us, Grace;
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It is the effect of a Comforter, it is spread abroad in our hearts by the Holy Ghost which is given unto us;
It is the Effect of a Comforter, it is spread abroad in our hearts by the Holy Ghost which is given unto us;
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and therefore it requireth alacrity and cheerefulnesse, joy, and gladnesse; spirit and life in all our sacrifices, in the whole service of GOD.
and Therefore it requires alacrity and cheerfulness, joy, and gladness; Spirit and life in all our Sacrifices, in the Whole service of GOD.
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If you offer the Lame and the Sicke is it not evill? sayth the Prophet Malachy. Our oblations are odious, If you offer the Lame and the Sick is it not evil? say the Prophet Malachy. Our Oblations Are odious,
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if in our prayers and praise, if in our supplication and giving of thanks, we be over-whelmed with heavinesse, and swallowed up with sorrow.
if in our Prayers and praise, if in our supplication and giving of thanks, we be overwhelmed with heaviness, and swallowed up with sorrow.
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The living (saith the Sonne of Syrach) the living and sound in heart shal praise the Lord. Ecclesiasticus, 17.28. Cum, sit Lilium inter lilia commoratur, & cum sit candor delectatur candidis.
The living (Says the Son of Sirach) the living and found in heart shall praise the Lord. Ecclesiasticus, 17.28. Cum, sit Lilium inter Lilia commoratur, & cum sit candor delectatur Candidus.
dt vvg (vvz dt n1 pp-f np1) dt n-vvg cc n1 p-acp n1 vmb vvi dt n1. fw-la, crd. fw-la, fw-la fw-la fw-la fw-la fw-la, cc fw-la fw-la n1 fw-la fw-la.
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My beloved is white and ruddy, and as hee is so he loves to be among the Lillies. My Beloved is white and ruddy, and as he is so he loves to be among the Lilies.
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Hee rejoyceth to be with them that rejoyce.
He Rejoiceth to be with them that rejoice.
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The troubled spirit 〈 ◊ 〉 confesse the broken and the contrite, it is a sacrifice to God;
The troubled Spirit 〈 ◊ 〉 confess the broken and the contrite, it is a sacrifice to God;
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and so (without doubt) so is the merry and joyfull. In the 8. of Nehemiah you may see;
and so (without doubt) so is the merry and joyful. In the 8. of Nehemiah you may see;
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That the sanctity of Ioy, it is not inferiour (to say no more) it is not inferiour unto that of sorrow. That the sanctity of Joy, it is not inferior (to say no more) it is not inferior unto that of sorrow.
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This day (say the Levites that taught the people) This day is holy vnto the Lord your GOD, mourne not, nor weepe.
This day (say the Levites that taught the people) This day is holy unto the Lord your GOD, mourn not, nor weep.
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Do but observe the words and you shall perceive not only an imparity betweene the affections,
Do but observe the words and you shall perceive not only an imparity between the affections,
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but a kinde of difference betweene sanctification and sorrow; betweene Holinesse and griefe of mind; which for the most part interrupts and hinders all divine and heavenly exercise.
but a kind of difference between sanctification and sorrow; between Holiness and grief of mind; which for the most part interrupts and hinders all divine and heavenly exercise.
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So that, though it be the curse of the heart, though it breaketh the strength,
So that, though it be the curse of the heart, though it breaks the strength,
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though it dryeth up the bones, it is nothing so prejudiciall to the body, as it is unto the health of the Soule, in that which is her spirit and life, Preaching and Prayer. For the first.
though it drieth up the bones, it is nothing so prejudicial to the body, as it is unto the health of the Soul, in that which is her Spirit and life, Preaching and Prayer. For the First.
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Gregogius propter tristitiam Intermi sit Ezechielis Expositionem; Gregogius propter tristitiam Intermi sit Ezechielis Expositionem;
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saith Aquinas. That blessed Byshop, a Master, a nursing father in Israel, by reason of overmuch sorrow, hee desisted from opening the book that is sealed from the Interpretation of EZECHIEL the Prophet.
Says Aquinas. That blessed Bishop, a Master, a nursing father in Israel, by reason of overmuch sorrow, he desisted from opening the book that is sealed from the Interpretation of EZECHIEL the Prophet.
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Now for the disciple and hearer.
Now for the disciple and hearer.
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If affliction and sorrow be extreame, it so oppresseth the heart, it straightens it so, that a Barnabas, that hee that knoweth how to administer a word of comfort in his season, the Sonne of consolation himselfe is not able to open it.
If affliction and sorrow be extreme, it so Oppresses the heart, it straightens it so, that a Barnabas, that he that Knoweth how to administer a word of Comfort in his season, the Son of consolation himself is not able to open it.
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Though MOSES and AARON bee fitted and prepared of the Lord, though they bring unto Israel glad tydings of great joy,
Though MOSES and AARON be fitted and prepared of the Lord, though they bring unto Israel glad tidings of great joy,
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yet they wil not hearken unto them, and the reason it is giuen for anguish of spirit and cruell bondage. Now for Prayer.
yet they will not harken unto them, and the reason it is given for anguish of Spirit and cruel bondage. Now for Prayer.
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Muscae morientes corrumpunt vnguentum; sayth the wise King. Dead Flies cause the oyntment of the Apothecary to send forth a stinking sauour; Muscae Morientes Corrupt Unguentum; say the wise King. Dead Flies cause the ointment of the Apothecary to send forth a stinking savour;
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So doth bitternesse and vexation of spirit, so doth anxiety and sorow, it pollutes, it corrupts that which is as oyntment powred out.
So does bitterness and vexation of Spirit, so does anxiety and sorrow, it pollutes, it corrupts that which is as ointment poured out.
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That which for the most part is a sacrifice of a sweet smelling savour, supplication and prayer.
That which for the most part is a sacrifice of a sweet smelling savour, supplication and prayer.
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Yee have not yet halfe the Evill or the Sinne of sorow. Semper malitiatur & contristat Spiritum sanctum; sayth Auncient ATHANASIVS.
Ye have not yet half the Evil or the Sin of sorrow. Semper malitiatur & contristat Spiritum sanctum; say Ancient ATHANASIUS.
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It is the poyson of Dragons and the cruell venome of Aspes; it is full of envie and malice;
It is the poison of Dragons and the cruel venom of Asps; it is full of envy and malice;
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it grieves the Holy-Ghost by which we are sealed to the purchased possession. And not onely so;
it grieves the Holy ghost by which we Are sealed to the purchased possession. And not only so;
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but it takes off, or at least it defaces the Seale of the spirit.
but it Takes off, or At least it defaces the Seal of the Spirit.
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IACOB (sayth Saint AVGVSTINE vpon Genesis) Hoc timuisse videtur, ne tristitia sic perturbaretur, vt non ad regnum beatorum iret, sed ad inferos peccatorum. IACOB (say Saint AUGUSTINE upon Genesis) Hoc timuisse videtur, ne Tristitia sic perturbaretur, vt non ad Kingdom beatorum iret, sed ad inferos peccatorum.
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Hee that was an heyre of the promise, the royall seed of the father of the faithfull, by reason of our much heavinesse drew nigh unto hell:
He that was an heir of the promise, the royal seed of the father of the faithful, by reason of our much heaviness drew High unto hell:
pns31 cst vbds dt n1 pp-f dt n1, dt j n1 pp-f dt n1 pp-f dt j, p-acp n1 pp-f po12 d n1 vvd av-j p-acp n1:
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hee was affraid hee should not goe unto the place of blisse, not unto ABRAHAMS bosome but unto the Region of death, unto the Land of darknesse.
he was afraid he should not go unto the place of bliss, not unto ABRAHAMS bosom but unto the Region of death, unto the Land of darkness.
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The ground of this opinion I cannot conceiue, how be it it is certaine there is a diffidence and distrust, there is feare and trembling, horrour,
The ground of this opinion I cannot conceive, how be it it is certain there is a diffidence and distrust, there is Fear and trembling, horror,
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and euen almost despaire in the sorrow, not onely for crosses and afflictions, but for transgression and Sinne.
and even almost despair in the sorrow, not only for Crosses and afflictions, but for Transgression and Sin.
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In the sorowes of the Saints, what aduantage Sathan hath taken by the griefe which causeth Repentance not to bee repented of, by the hearty contrition for sinnes committed against GOD, the neere approaching of so many afflicted soules unto death, whom the conscience of Sinne (sayth that venerable Hooker ) hath brought unto the very brinke of extreame dispaire, doth but too abundantly expresse:
In the sorrows of the Saints, what advantage Sathan hath taken by the grief which Causes Repentance not to be repented of, by the hearty contrition for Sins committed against GOD, the near approaching of so many afflicted Souls unto death, whom the conscience of Sin (say that venerable Hooker) hath brought unto the very brink of extreme despair, does but too abundantly express:
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deepe, disconsolate, and something diffident is the sorow of such as mourne in Syon, they sayle lower than the Grave by the gates of hell. They sayle unto Heaven;
deep, disconsolate, and something diffident is the sorrow of such as mourn in Syon, they sail lower than the Grave by the gates of hell. They sail unto Heaven;
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heare I pray you their inundation, their Sea of anxiety and sorow. Hee hath given vs waters of gall to drinke, because wee have sinned against him. Ier. 8.14.
hear I pray you their inundation, their Sea of anxiety and sorrow. He hath given us waters of Gall to drink, Because we have sinned against him. Jeremiah 8.14.
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So the Prophet DAVID, though hee were of a sanguine complexion, and by consequence naturally cheerfull,
So the Prophet DAVID, though he were of a sanguine complexion, and by consequence naturally cheerful,
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though hee were acquainted with the instrument of musick, yet see how his Harpe is turned into mourning,
though he were acquainted with the Instrument of music, yet see how his Harp is turned into mourning,
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and his Organ into the voyce of them that weepe.
and his Organ into the voice of them that weep.
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There is no health in my flesh, because of thy displeasure, neyther is there any rest in my bones, because of my sinne: Psal. 38.3. And againe: There is no health in my Flesh, Because of thy displeasure, neither is there any rest in my bones, Because of my sin: Psalm 38.3. And again:
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The sorrowes of death compassed mee, and the overflowing of vngodlinesse made me afraid. The paines of death came about me, and the snares of Hell overtooke mee. The sorrows of death compassed me, and the overflowing of ungodliness made me afraid. The pains of death Come about me, and the snares of Hell overtook me.
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These and the like are the voyce of the mourning Turtles, the Lamentations and Threnes even of the Saints themselves,
These and the like Are the voice of the mourning Turtle, the Lamentations and Threnes even of the Saints themselves,
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unto whom (not as if I did disswade from repentance, let them weepe still,
unto whom (not as if I did dissuade from Repentance, let them weep still,
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and still desire to weepe) but let their teares be as the rayne in the Sun-shine, comfortable and hopefull.
and still desire to weep) but let their tears be as the rain in the Sunshine, comfortable and hopeful.
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We are to inculcate consolation, to preach the good and acceptable yeare of the Lord;
We Are to inculcate consolation, to preach the good and acceptable year of the Lord;
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to make them heare of joy and gladnesse, that the bones that were broken might flourish;
to make them hear of joy and gladness, that the bones that were broken might flourish;
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give strong drinke, the double exhortation in my Text, give strong drinke unto him that is ready to perish, and wine to those that are of heavie hearts.
give strong drink, the double exhortation in my Text, give strong drink unto him that is ready to perish, and wine to those that Are of heavy hearts.
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If the Apostle wrote to the Corinthians, concerning him that was guilty of a sinne that was not so much as named amongst the Gentiles themselves, to comfort him;
If the Apostle wrote to the Corinthians, Concerning him that was guilty of a sin that was not so much as nam among the Gentiles themselves, to Comfort him;
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least peradventure such an one bee swallowed up with overmuch sorow:
lest Peradventure such an one be swallowed up with overmuch sorrow:
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how should we powre out our soules? How should we heape our consolation on those;
how should we pour out our Souls? How should we heap our consolation on those;
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that come short of his sinne, and yet in sorrow doe exceed? Comfort yee, comfort yee my people, saith your God;
that come short of his sin, and yet in sorrow do exceed? Comfort ye, Comfort ye my people, Says your God;
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speake yee comfortably to Hierusalem, and cry vnto her, that her warfare is accomplished, and that her sinne is pardoned. speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, and that her sin is pardoned.
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See, there is remission, there is forgivenesse for Man;
See, there is remission, there is forgiveness for Man;
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and there is mercy with God, it is over all his works, so and much more over ours.
and there is mercy with God, it is over all his works, so and much more over ours.
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We cannot offend so much as he is able to forgive.
We cannot offend so much as he is able to forgive.
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Neyther may wee imagine that our sorrow is sufficient for sinne, were our head a fountaine of water;
Neither may we imagine that our sorrow is sufficient for sin, were our head a fountain of water;
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were our breach as the Sea, did our eyes gush out with teares;
were our breach as the Sea, did our eyes gush out with tears;
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should wee weepe as much as the cloudes from the beginning of the world untill this very day;
should we weep as much as the Clouds from the beginning of the world until this very day;
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it were too little to make our agreement with God; too little to wash away the least of our sinnes.
it were too little to make our agreement with God; too little to wash away the least of our Sins.
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Wee have beene with child (sayth the Prophet Esay ) such is the griefe, the anguish of the soule, we have been with child (say the Prophet Isaiah) such is the grief, the anguish of the soul,
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as the travell, as the labour of a woman.
as the travel, as the labour of a woman.
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Will you see the Sonne of our sorowes? But in respect of imputation it is nothing.
Will you see the Son of our sorrows? But in respect of imputation it is nothing.
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Parturivimus ventum; Wee have as it were brought forth winde; we have not wrought any deliverance upon earth.Parturivimus ventum; we have as it were brought forth wind; we have not wrought any deliverance upon earth.
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Yet heare our consolation, heare that which will make our wildernesse like Eden, and our desert like the garden of the Lord.
Yet hear our consolation, hear that which will make our Wilderness like Eden, and our desert like the garden of the Lord.
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There is one that hath wrought it for us, Vir dolorum, that is his description in the Prophet.
There is one that hath wrought it for us, Vir Dolorum, that is his description in the Prophet.
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Hee is a man of sorowes, and acquainted with griefe farre beyond that of affliction or Repentance; He is a man of sorrows, and acquainted with grief Far beyond that of affliction or Repentance;
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Behold and see, if there bee any sorrow like vnto my sorow, which is done vnto me. Behold and see, if there be any sorrow like unto my sorrow, which is done unto me.
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All that we suffer, all that wee deplore, it is but a drop to the Sea in respect of the Passion of our Saviour. The reason:
All that we suffer, all that we deplore, it is but a drop to the Sea in respect of the Passion of our Saviour. The reason:
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Suscepit tristitiam nostram, vt largiretur laetitiam suā: Suscepit tristitiam nostram, vt largiretur laetitiam suā:
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saith St. Augustine. Surely hee hath borne our griefe, hee hath taken our sorowes upon him, that he might communicate and impart his joy unto us.
Says Saint Augustine. Surely he hath born our grief, he hath taken our sorrows upon him, that he might communicate and impart his joy unto us.
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Now if one should coëquall the other, if our gladnes should be correspōdent to his griefe;
Now if one should coëquall the other, if our gladness should be correspondent to his grief;
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how pregnāt, how unspeakable should be the joy of the Saints? With him you know there is mercy and plentifull redemption.
how pregnant, how unspeakable should be the joy of the Saints? With him you know there is mercy and plentiful redemption.
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Oh let our rejoycing be as full, let our exultation be answerable unto it.
O let our rejoicing be as full, let our exultation be answerable unto it.
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The ransommed of the Lord shall returne and come to Syon with Songs and everlasting joy upon their heads They shall obtaine joy and gladnesse, and sorrow, and sighing, shall flee away.
The ransomed of the Lord shall return and come to Syon with Songs and everlasting joy upon their Heads They shall obtain joy and gladness, and sorrow, and sighing, shall flee away.
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It is the case of the contrite ones, the estate of those that are reconciled unto him, whose workes are righteousnesse and peace; quietnesse and assurance for ever.
It is the case of the contrite ones, the estate of those that Are reconciled unto him, whose works Are righteousness and peace; quietness and assurance for ever.
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Behold, I have taken out of thine hand the cup of trembling, even the dregs of the Cup of my fury, thou shalt no more drinke it againe, Behold, I have taken out of thine hand the cup of trembling, even the dregs of the Cup of my fury, thou shalt no more drink it again,
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but I will put it into the hand of them that afflict thee. They are the wordes of him that hath sealed us to salvation.but I will put it into the hand of them that afflict thee. They Are the words of him that hath sealed us to salvation.
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That speakes peace unto the soules of his Saints. Wherefore lift up the hands that hang downe, and strengthen yee the feeble knees.
That speaks peace unto the Souls of his Saints. Wherefore lift up the hands that hang down, and strengthen ye the feeble knees.
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Faint not in the spirit of your mindes. Love your owne soules, and comfort your hearts.
Faint not in the Spirit of your minds. Love your own Souls, and Comfort your hearts.
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Rejoyce in hope, your names they are written in Heaven. And Rejoyce in tribulation, in the fiery tryall, in temptation and assaults of Sathan;
Rejoice in hope, your names they Are written in Heaven. And Rejoice in tribulation, in the fiery trial, in temptation and assaults of Sathan;
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as being assured, that you are throughly fenced against them. We have a strong citie, Salvation hath GOD appointed for walls and bulwarkes, Esay, 26.1. Wee will therefore Rejoyce in our salvation, and triumph in the name of our GOD.
as being assured, that you Are thoroughly fenced against them. We have a strong City, Salvation hath GOD appointed for walls and bulwarks, Isaiah, 26.1. we will Therefore Rejoice in our salvation, and triumph in the name of our GOD.
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To whom with the Father, and the Holy-Ghost, three persons and one GOD, bee ascribed all Power, Praise, Majesty, Might,
To whom with the Father, and the Holy ghost, three Persons and one GOD, be ascribed all Power, Praise, Majesty, Might,
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and Dominion, both this day, and for evermore. AMEN, AMEN.
and Dominion, both this day, and for evermore. AMEN, AMEN.
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THE THIRD SERMON.
THE THIRD SERMON.
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THe River of the Lord is full of water.
THe River of the Lord is full of water.
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Psalm. 65.11. Finally my brethren, Reioyce in the LORD. To write the same thinges, to mee indeed is not grievous,Psalm. 65.11. Finally my brothers, Rejoice in the LORD. To write the same things, to me indeed is not grievous,
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but to you it is safe.
but to you it is safe.
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Phil. 3.1. The Lord shall comfort Syon, hee shall comfort all her wast places, and make her wildernesse like Eden,Philip 3.1. The Lord shall Comfort Syon, he shall Comfort all her wast places, and make her Wilderness like Eden,
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and her desert like the garden of the Lord. Ioy and gladnesse shall bee found therein, Thankesgiving and the voyce of melodie.
and her desert like the garden of the Lord. Joy and gladness shall be found therein, Thanksgiving and the voice of melody.
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Esa. 51.3. Levium metallorum fructus in summo Est, illa Opulentissima Sunt, quorum in Alto lateT vena, assiduè plenius responsura fodienti. Seneca Epist.Isaiah 51.3. Levium metallorum fructus in Summo Est, illa Opulentissima Sunt, quorum in Alto lateT vena, assiduè Fuller responsura fodienti. Senecca Epistle
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PHIL. 4.4. Againe, I say; Reioyce.PHILIP. 4.4. Again, I say; Rejoice.
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IN that day the Lord called vnto weeping and to mourning, to baldnesse and girding with Sackcloath, and behold Ioy and gladnesse; IN that day the Lord called unto weeping and to mourning, to baldness and girding with sackcloth, and behold Joy and gladness;
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sayth the Prophet Esay. There is a generation as yet, that when iminent judgement calls upon Repentance for sorow and contrition, they mocke at feare, and are not afraid;
say the Prophet Isaiah. There is a generation as yet, that when imminent judgement calls upon Repentance for sorrow and contrition, they mock At Fear, and Are not afraid;
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they sing a Requiem to their soules; they solace themselves with the pleasures
they sing a Requiem to their Souls; they solace themselves with the pleasures
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<2^PAGES^MISSING> evill day farre from them, that say Peace, peace, untill their destruction commeth; that spend their dayes in mirth, and in a moment they goe downe into hell.
<2^PAGES^MISSING> evil day Far from them, that say Peace, peace, until their destruction comes; that spend their days in mirth, and in a moment they go down into hell.
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To sing this Song of Syon, to ingeminate joy unto these, what were it else but to adde unto drunkennesse thirst? What were it else,
To sing this Song of Syon, to ingeminate joy unto these, what were it Else but to add unto Drunkenness thirst? What were it Else,
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but to sow pillowes under the armes of security. Strange is the method of joy; the bones must be broken before they can flourish.
but to sow pillows under the arms of security. Strange is the method of joy; the bones must be broken before they can flourish.
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They must first mourne, and if so, blessed are they. Blessed are they that mourne, for they shall bee comforted.
They must First mourn, and if so, blessed Are they. Blessed Are they that mourn, for they shall be comforted.
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Who is hee that maketh mee glad, sayth St. PAVL, but he that was made sorie by mee? His exhortation without doubt, it was onely unto those, whom hee had made for to meditate terrour; Who is he that makes me glad, say Saint PAUL, but he that was made sorry by me? His exhortation without doubt, it was only unto those, whom he had made for to meditate terror;
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onely to those whom hee had smitten with remorse of Conscience.
only to those whom he had smitten with remorse of Conscience.
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Vnto this man will I looke (sayth the Lord) even vnto him that is poore, Unto this man will I look (say the Lord) even unto him that is poor,
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and of a contrite heart, and that trembleth at my Word. Esa. 66.2. See the most gracious aspect, the light of the countenance that is a thousand times more cleere than the Sunne, it shineth full upon those that sit in darknesse, that have the sentence of death in themselves.and of a contrite heart, and that Trembleth At my Word. Isaiah 66.2. See the most gracious aspect, the Light of the countenance that is a thousand times more clear than the Sun, it shines full upon those that fit in darkness, that have the sentence of death in themselves.
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I dwell (sayth the Lord) in the high and holy place; I dwell (say the Lord) in the high and holy place;
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(and yet hee humbleth himselfe vnto those that lye among the pots, that are smitten into the place of Dragons) with him also that is of a contrite and humble spirit, to receive the spirit of the humble, and to revive the heart of the contrite ones. (and yet he Humbleth himself unto those that lie among the pots, that Are smitten into the place of Dragons) with him also that is of a contrite and humble Spirit, to receive the Spirit of the humble, and to revive the heart of the contrite ones.
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Vnto this purpose hee speakes once, yea twice, but man perceiveth it not.
Unto this purpose he speaks once, yea twice, but man perceives it not.
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When the Sunne is at height (in the middest of consolation) loe darknesse and sorrow;
When the Sun is At height (in the midst of consolation) lo darkness and sorrow;
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And the light (as the Prophet speaketh) is darkened in the heavens thereof. And the Light (as the Prophet speaks) is darkened in the heavens thereof.
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So that once more, a third time (O if yet the soule of him that refuseth comfort would heare.) But the waters they fayle from the Sea,
So that once more, a third time (Oh if yet the soul of him that Refuseth Comfort would hear.) But the waters they fail from the Sea,
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and the Rivers are wasted and dryed up; all that hath beene spoken it is too little to the afflicted Soule.
and the rivers Are wasted and dried up; all that hath been spoken it is too little to the afflicted Soul.
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So a third time am I to presse you with the Exhortation of Ioy. Reioyce alwayes in the Lord, and Againe I say, Reioyce.
So a third time am I to press you with the Exhortation of Joy Rejoice always in the Lord, and Again I say, Rejoice.
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The Parts the last day were these. FIrst, an Ingemination of an Exhortation: Againe. Secondly, the party exhorting, expressed;
The Parts the last day were these. First, an Ingemination of an Exhortation: Again. Secondly, the party exhorting, expressed;
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or at least implyed in the verbe NONLATINALPHABET, I say. Thirdly, the Point or affection exhorted: Reioyce.
or At least employed in the verb, I say. Thirdly, the Point or affection exhorted: Rejoice.
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Of the former of these have I spoken plentifully already out of this place, it was the subject of my whole discourse;
Of the former of these have I spoken plentifully already out of this place, it was the Subject of my Whole discourse;
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and yet so true is that of St. Hierom, Singula verba plena sunt sensibus. Much more might be spoken of it, howbeit I intend not to build a new,
and yet so true is that of Saint Hieronymus, Singula verba plena sunt sensibus. Much more might be spoken of it, howbeit I intend not to built a new,
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but to worke on the line that I layd the last day in the later part of the Sermon.
but to work on the line that I laid the last day in the later part of the Sermon.
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Againe. Contrariorū affectus discutimus contrarijs affectibus; Again. Contrariorū affectus discutimus contrarijs affectibus;
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you remember they are the wordes of Rodulphus Agricola. As in the diseases of the body,
you Remember they Are the words of Rudolph Agricola. As in the diseases of the body,
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so in the affections of the minde, the cure for the most part it is wrought by the contrary.
so in the affections of the mind, the cure for the most part it is wrought by the contrary.
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So that with this double Exhortation, we are to take away a twofold evill.
So that with this double Exhortation, we Are to take away a twofold evil.
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First, the joy that is enmity with this in my text, The joy of the world;
First, the joy that is enmity with this in my text, The joy of the world;
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The sport unto him that is destitute of wisdome, The cracking of thornes; The mirth or indeed the madnesse of fooles.
The sport unto him that is destitute of Wisdom, The cracking of thorns; The mirth or indeed the madness of Fools.
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And on the other side, The sore evill under the Sunne; The supreame sicknesse of the soule, Sorow;
And on the other side, The soar evil under the Sun; The supreme sickness of the soul, Sorrow;
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which, as it is the rottennesse of the bones, as it breaketh the strength, as it dryeth the marrow,
which, as it is the rottenness of the bones, as it breaks the strength, as it drieth the marrow,
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as it drinketh up the spirit; so it taketh possession of all in the whole, and all in every part.
as it Drinketh up the Spirit; so it Takes possession of all in the Whole, and all in every part.
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So that, as the Physitian of the body, so wee of the soule are most troubled about the cure thereof;
So that, as the physician of the body, so we of the soul Are most troubled about the cure thereof;
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for besides the inherency, besides the deepnesse of the disease, there is an inaptitude, more there is an Antipathy,
for beside the inherency, beside the deepness of the disease, there is an inaptitude, more there is an Antipathy,
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an opposition of health in the patient. Partem mali putant audire solatia, sayth the Stoicke of such as are overwhelmed with anguish.
an opposition of health in the patient. Partem mali Putant Audire solatia, say the Stoic of such as Are overwhelmed with anguish.
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Doe but administer comfort unto them, and you make the breach the greater;
Doe but administer Comfort unto them, and you make the breach the greater;
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do but speake of joy, & though you seeke to asswadge, yet in their opinion you doe but increase their griefe.
do but speak of joy, & though you seek to asswadge, yet in their opinion you do but increase their grief.
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As hee that taketh away a garment in cold weather, and as vineger vpon niter; so is hee that singeth songs vnto an heavie heart. Proverbs, 25.20. See how uncomfortable (That word not enough) how refractory, how contumacious is the griefe of an afflicted Soule. As he that Takes away a garment in cold weather, and as vinegar upon niter; so is he that sings songs unto an heavy heart. Proverbs, 25.20. See how uncomfortable (That word not enough) how refractory, how contumacious is the grief of an afflicted Soul.
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They say of sorrow that it is an oppression, a straightning, a constriction of the heart;
They say of sorrow that it is an oppression, a straightening, a constriction of the heart;
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so indeed and it should seeme so of the senses also.
so indeed and it should seem so of the Senses also.
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Hence I suppose that in respect of the sullenness, or indeed the stupidity of sorrow is that figure Prosopopeia, of speaking to things inanimate, such as have neyther eyes nor see not,
Hence I suppose that in respect of the sullenness, or indeed the stupidity of sorrow is that figure Prosopopoeia, of speaking to things inanimate, such as have neither eyes nor see not,
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neyther eares nor heare not, neyther passeth their breath through their nostrils, so obvious and common in the word of the Lord.
neither ears nor hear not, neither passes their breath through their nostrils, so obvious and Common in the word of the Lord.
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Sing O yee heavens, for the Lord hath done it; showt yee lower parts of the earth; Sing Oh ye heavens, for the Lord hath done it; shout ye lower parts of the earth;
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breake forth into singing O yee mountaines; O Forrest and every tree therein; for the Lord hath redeemed, and glorified himselfe in Israel. Esa. 44.23. break forth into singing Oh ye Mountains; Oh Forest and every tree therein; for the Lord hath redeemed, and glorified himself in Israel. Isaiah 44.23.
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So in the 49. Chapter, and 13. verse. In exprobation of their diffidence and feare;
So in the 49. Chapter, and 13. verse. In exprobration of their diffidence and Fear;
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because of their sorrow and distrust hee turnes aside to his creatures, he speakes unto thinges without sense,
Because of their sorrow and distrust he turns aside to his creatures, he speaks unto things without sense,
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as if they would sooner heare than the distressed Soule.
as if they would sooner hear than the distressed Soul.
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Sing, O heaven, and bee ioyfull O earth, and breake forth into singing O yee mountaines; Sing, Oh heaven, and be joyful Oh earth, and break forth into singing Oh ye Mountains;
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for God hath comforted his people, and will have mercy vpon the afflicted. But Syon sayd;for God hath comforted his people, and will have mercy upon the afflicted. But Syon said;
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The Lord hath forsaken me, and the Lord hath forgotten mee. The Lord hath forsaken me, and the Lord hath forgotten me.
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It is the true dialect of the Male-content, of the disconsolate Christian, that hee is not in the state of Grace, that the deliverer is farre from him, that the Lord hath cast him out of his sight, that hee is destitute, forlorne, and forsaken: and so long;
It is the true dialect of the Malcontent, of the disconsolate Christian, that he is not in the state of Grace, that the deliverer is Far from him, that the Lord hath cast him out of his sighed, that he is destitute, forlorn, and forsaken: and so long;
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though you have the tongue of the Eloquent, though your lippes drop like an hony-combe,
though you have the tongue of the Eloquent, though your lips drop like an honeycomb,
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though your mouth flow with the precious balme of Gilead, all your consolations they are but as delicates powred upon a mouth that is shut up.
though your Mouth flow with the precious balm of Gilead, all your consolations they Are but as delicates poured upon a Mouth that is shut up.
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They are but as messes of meate upon a Grave, as the Sonne of Syrach speaketh. They Are but as Messes of meat upon a Grave, as the Son of Sirach speaks.
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You have now the nature of Sorow, a full expression of the anguish of the Spirit, it is deafe and stupid, it is both obstinate and stubborne,
You have now the nature of Sorrow, a full expression of the anguish of the Spirit, it is deaf and stupid, it is both obstinate and stubborn,
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and yet wee may not despaire of the cure thereof, nor sinne against God in ceasing to administer medicine for to heale their sicknesse.
and yet we may not despair of the cure thereof, nor sin against God in ceasing to administer medicine for to heal their sickness.
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What if the Earth bee of yron, shall the Heavens bee brasse? God forbid.
What if the Earth be of iron, shall the Heavens be brass? God forbid.
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Let them rather melt with compassion, let them rather dissolue into showers, let them water the hilles from aboue, let them make soft the cloudes thereof with the drops of the former & the later raine.
Let them rather melt with compassion, let them rather dissolve into showers, let them water the hills from above, let them make soft the Clouds thereof with the drops of the former & the later rain.
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Gutta cavat lapidem. So without doubt the assiduity of consolation, the continuall dropping of comfort, it cannot but peirce through sorow, it cannot but enter into the most obstructedst heart.Gutta cavat lapidem. So without doubt the assiduity of consolation, the continual dropping of Comfort, it cannot but pierce through sorrow, it cannot but enter into the most obstructedst heart.
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And therefore as the raine cōmeth downe, & the snow frō heaven, and turneth not thither,
And Therefore as the rain comes down, & the snow from heaven, and turns not thither,
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but watereth the earth, and maketh it to bring forth and bud,
but Waters the earth, and makes it to bring forth and bud,
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<2^PAGES^MISSING> Ne { que } enim bonis mediocribus gaudent, qui exultandi modum non habent.
<2^PAGES^MISSING> Ne { que } enim bonis mediocribus Gaudent, qui exultandi modum non habent.
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They are no meane thinges (the object in Grace it alwayes exceeds the affection) they are no meane thinges that can cause an indificient, a bound lesse and unlimitted Ioy. All gold (as the supposed Salomon of wisedome) it is as a little sand,
They Are no mean things (the Object in Grace it always exceeds the affection) they Are no mean things that can cause an indificient, a bound less and unlimited Joy All gold (as the supposed Solomon of Wisdom) it is as a little sand,
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and silver well may bee accompted even as clay before them. They are the first fruits of the Spirit;
and silver well may be accounted even as clay before them. They Are the First fruits of the Spirit;
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they are peace, tranquility of minde; they are the testimony of a good Conscience, they are quietnesse and assurance for ever.
they Are peace, tranquillity of mind; they Are the testimony of a good Conscience, they Are quietness and assurance for ever.
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Et qui in viâ sic pascit; quomodò in patria saginabit? Sayth St. Augustine. Hee that feeds us in Aegypt; Et qui in viâ sic pascit; quomodò in patria saginabit? Say Saint Augustine. He that feeds us in Egypt;
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hee that in the wildernesse, in a dry and barren land where no water is, gives us drinke out of a Rocke.
he that in the Wilderness, in a dry and barren land where no water is, gives us drink out of a Rock.
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O what will he do when we come unto Canaan, when wee shall tast of his cup & drinke of the wine that hee hath mingled.
O what will he do when we come unto Canaan, when we shall taste of his cup & drink of the wine that he hath mingled.
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Then shal our joy be full prest, & running over;
Then shall our joy be full pressed, & running over;
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it is so already, it shall then be more, more than the repetition, more than the amplification can expresse.
it is so already, it shall then be more, more than the repetition, more than the amplification can express.
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Our hearts shall bee inlarged as the Sea; our soules shall be satisfied with the plenteousnesse of his house;
Our hearts shall be enlarged as the Sea; our Souls shall be satisfied with the plenteousness of his house;
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and hee shall give us drink out of his pleasures as out of a river. Maiora erunt premia quam desideria Sanctorum.
and he shall give us drink out of his pleasures as out of a river. Marjoram erunt premia quam Desire Sanctorum.
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The satiety of Saints shall be more than their hunger, their happinesse shall out-reach their desires. Thus much of the Repetition. Againe.
The satiety of Saints shall be more than their hunger, their happiness shall outreach their Desires. Thus much of the Repetition. Again.
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I proceed to the person exhorting expressed, or at least implyed in the Verbe, I say; Dilectus meus locutus est.
I proceed to the person exhorting expressed, or At least employed in the Verb, I say; Beloved meus Spoken est.
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It is the voyce of my beloved, the voyce of GOD and not of man, of him that speakes by the mouth of the Prophets, It is the voice of my Beloved, the voice of GOD and not of man, of him that speaks by the Mouth of the prophets,
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and Apostles, who are all but the pen of that ready writer. What they have received from him, they deliver unto us;
and Apostles, who Are all but the pen of that ready writer. What they have received from him, they deliver unto us;
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and they that are anoynted with the Spirit, they know who it is that speaketh, his sheepe they heare his voice;
and they that Are anointed with the Spirit, they know who it is that speaks, his sheep they hear his voice;
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If any man thinke himselfe to bee a Prophet or Spirituall, let him acknowledge that the thinges that I write vnto you, they are the commandements of the Lord. 1. Corinth. 14.37. See, the wordes of the Apostle they are the Oracles of GOD; If any man think himself to be a Prophet or Spiritual, let him acknowledge that the things that I write unto you, they Are the Commandments of the Lord. 1. Corinth. 14.37. See, the words of the Apostle they Are the Oracles of GOD;
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and if so, as so without doubt, heare another ingemination, The repetition and more, the double exhortation, it speakes not with so much power as the person.
and if so, as so without doubt, hear Another ingemination, The repetition and more, the double exhortation, it speaks not with so much power as the person.
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I. For the Sonnes of men wee know what they are, Physitians of no value, sayth that upright and Iust man. Miserable comforters are they all. I For the Sons of men we know what they Are, Physicians of no valve, say that upright and Just man. Miserable Comforters Are they all.
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I looked on my right hand, (sayth the Prophet DAVID) and there was no man that would know mee. I looked on my right hand, (say the Prophet DAVID) and there was no man that would know me.
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I had no place for to flye vnto, no man cared for my Soule. So in the 69. Psalme, 21. verse. I had no place for to fly unto, no man cared for my Soul. So in the 69. Psalm, 21. verse.
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I looked for some to have pitie vpon mee, but there was no man, neither found I any to comfort mee. Now for our selves:I looked for Some to have pity upon me, but there was no man, neither found I any to Comfort me. Now for our selves:
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though wee are all right deare in our owne eyes; though benevolous and well affected to felicity and joy.
though we Are all right deer in our own eyes; though benevolous and well affected to felicity and joy.
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Yet there is no man that quickeneth his owne soule; all consolation it is from without.
Yet there is no man that Quickeneth his own soul; all consolation it is from without.
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If I said I will forget my complaint (sayth IOB, ) I will leaue off my heavinesse and comfort my selfe, I am afraid of all my sorowes. So the Prophet IEREMY: If I said I will forget my complaint (say JOB,) I will leave off my heaviness and Comfort my self, I am afraid of all my sorrows. So the Prophet IEREMY:
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When I would comfort my selfe against sorrow, my heart is faint within me. Ierem. 8.18. The true nature of griefe, it is so with all those that are in anguish, of spirit; When I would Comfort my self against sorrow, my heart is faint within me. Jeremiah 8.18. The true nature of grief, it is so with all those that Are in anguish, of Spirit;
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as they that are fallen they need another mans hand for to lift them up.
as they that Are fallen they need Another men hand for to lift them up.
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O how happie then are wee that are raised from the gates of death, that are comforted on euery side, not of others, not of our selves,
O how happy then Are we that Are raised from the gates of death, that Are comforted on every side, not of Others, not of our selves,
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but by the God of all consolation and peace. I say:
but by the God of all consolation and peace. I say:
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there is power and spirit, there is authority, there is life and emphasis in the word;
there is power and Spirit, there is Authority, there is life and emphasis in the word;
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and hee that speakes it with a double expression, will haue it deepely to be observed of vs. I, even I am hee that comforteth thee, who art thou that thou shouldest bee afraid? Esay, 51.12. Afraid of man, sayth the Prophet.
and he that speaks it with a double expression, will have it deeply to be observed of us I, even I am he that comforts thee, who art thou that thou Shouldst be afraid? Isaiah, 51.12. Afraid of man, say the Prophet.
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I may adde principalities and powers, such as neyther slumber nor sleepe. The girdle of their loynes is not loosed, nor the latchet of their shooes broken.
I may add principalities and Powers, such as neither slumber nor sleep. The girdle of their loins is not loosed, nor the latchet of their shoes broken.
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Their wheeles are like a whirlewinde, and their charriots as swift as the winges of an Eagle.
Their wheels Are like a whirlwind, and their chariots as swift as the wings of an Eagl.
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Who art thou, that thou shouldst bee afrayd of all the armies of hell? Are the consolations of God small with thee, said Eliphaz vnto Iob. Chap. 15. v. 11. Were our estate as his, were our griefe throughly weighed,
Who art thou, that thou Shouldst be afraid of all the armies of hell? are the consolations of God small with thee, said Eliphaz unto Job Chap. 15. v. 11. Were our estate as his, were our grief thoroughly weighed,
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and layd in the ballances together;
and laid in the balances together;
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yet behold a farre more excellent, a farre more immense and ponderous weight of Ioy. Hee that comforteth those that are cast downe, hee thinkes towards vs thoughts of peace,
yet behold a Far more excellent, a Far more immense and ponderous weight of Joy He that comforts those that Are cast down, he thinks towards us thoughts of peace,
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and with all earnestnesse he expresseth the same.
and with all earnestness he Expresses the same.
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Heare the word of the Lord yee that tremble at his word, Feare thou not, for I am with thee;
Hear the word of the Lord ye that tremble At his word, fear thou not, for I am with thee;
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bee not dismaid, for I am thy God, I will strengthen, I will helpe thee, yea I will vphold thee with the right hand of my righteousnesse. Esay, 41.10.be not dismayed, for I am thy God, I will strengthen, I will help thee, yea I will uphold thee with the right hand of my righteousness. Isaiah, 41.10.
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See, how full, how copious is the consolation of the Lord? But not a world of wordes, not the tongue of men and Angels can expresse it so much as the person, See, how full, how copious is the consolation of the Lord? But not a world of words, not the tongue of men and Angels can express it so much as the person,
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as this one thing, that tis his.
as this one thing, that this his.
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Oyntment and perfume they reioyce the heart, sayth Salomon: so doth the sweetnesse of a mans friend; Ointment and perfume they rejoice the heart, say Solomon: so does the sweetness of a men friend;
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how much more the consolation of Heaven? The sweetnesse of the Lord himselfe: Anima lique sacta est, My soule melted when my beloued spake.
how much more the consolation of Heaven? The sweetness of the Lord himself: Anima lique sacta est, My soul melted when my Beloved spoke.
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His voyce it is sweet and his countenance lovely. His voice it is sweet and his countenance lovely.
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The friend of the Bridegroome which standeth and heareth him reioyceth greatly because of the bridegroomes voyce.
The friend of the Bridegroom which Stands and hears him rejoices greatly Because of the bridegrooms voice.
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So at all times, but especially when his voyce of joy, which with us upon earth is as a Song of Syon in a strange Land, in the world you shall have affliction, So At all times, but especially when his voice of joy, which with us upon earth is as a Song of Syon in a strange Land, in the world you shall have affliction,
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while by the waters of Babylon, untill the Lord turne againe the captivity of his people.
while by the waters of Babylon, until the Lord turn again the captivity of his people.
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It is the Antheme of the Enemy, for the most part wee heare of nothing but trouble and distresse.
It is the Anthem of the Enemy, for the most part we hear of nothing but trouble and distress.
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But bee it, as the Sonne of Syrach speaketh, that Wine and musicke reioyce the heart; But be it, as the Son of Sirach speaks, that Wine and music rejoice the heart;
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or as the Prophet Esay. That there bee a Ioy in harvest, or of those that divide the spoile. or as the Prophet Isaiah. That there be a Joy in harvest, or of those that divide the spoil.
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All these, if the comforter that should relieve our Soule bee farre from us, all these they are nothing at all.
All these, if the comforter that should relieve our Soul be Far from us, all these they Are nothing At all.
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Domino privante suo gaudio, quodnam potest esse gaudium? (saith St. Cyril, ) If the Lord deprive us of the joy that is his, Domino privante Sue gaudio, Quodnam potest esse gaudium? (Says Saint Cyril,) If the Lord deprive us of the joy that is his,
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alas what is our joy? What but sorow? But anguish and bitternesse of spirit? And on the other side:
alas what is our joy? What but sorrow? But anguish and bitterness of Spirit? And on the other side:
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If hee that comforteth the wast places of Hierusalem; If he that comforts the wast places of Jerusalem;
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If hee that satiates the weary Soule make vs for to heare of Ioy and gladnesse:
If he that satiates the weary Soul make us for to hear of Joy and gladness:
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when hee giveth quietnesse, who then can make trouble: Iob, 34.29.when he gives quietness, who then can make trouble: Job, 34.29.
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Though the earth bee moved, and though the hilles be carried into the middest of the Sea, though the waters thereof rage and swell, Though the earth be moved, and though the hills be carried into the midst of the Sea, though the waters thereof rage and swell,
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though the mountains shake at the tempest of the same.
though the Mountains shake At the tempest of the same.
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The riuers of the floud, the consolations of heauen shall make glad the cittie of God.
The Rivers of the flood, the consolations of heaven shall make glad the City of God.
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I am hee that comforteth thee, who art thou that thou shouldst be afraid? I say Reioyce. So somtimes within by the same spirit that maketh intercession for vs with sighs that cannot be uttered, he comforteth us in all our griefes, hee makes us glad with the joy of his countenāce;
I am he that comforts thee, who art thou that thou Shouldst be afraid? I say Rejoice. So sometimes within by the same Spirit that makes Intercession for us with sighs that cannot be uttered, he comforts us in all our griefs, he makes us glad with the joy of his countenance;
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he prophesieth good things and speaketh peace to our Soules. So that wee may not say now as the Children of Israell unto MOSES.
he Prophesieth good things and speaks peace to our Souls. So that we may not say now as the Children of Israel unto MOSES.
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Speake thou with vs and wee will heare, but let not the Lord speake vnto vs, least wee dye. Nay rather let the Lord (his voyce it is not of Law but of Gospell, it is of Ioy not of feare.) Let the Lord, Speak thou with us and we will hear, but let not the Lord speak unto us, lest we die. Nay rather let the Lord (his voice it is not of Law but of Gospel, it is of Joy not of Fear.) Let the Lord,
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as a man with his friend, speake vnto vs, face to face.
as a man with his friend, speak unto us, face to face.
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Or, which is the same, let his spirit talke and communicate with our spirit, that our joy might be full.
Or, which is the same, let his Spirit talk and communicate with our Spirit, that our joy might be full.
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Behold hee doth this, and more also: he speakes not only within, but his voyce it soundeth in our eares from without; from his word;
Behold he does this, and more also: he speaks not only within, but his voice it soundeth in our ears from without; from his word;
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from the ministers of the manifold graces of God; from the disposers of the unsearchable riches of the Gospell. First, for his Word;
from the Ministers of the manifold graces of God; from the disposers of the unsearchable riches of the Gospel. First, for his Word;
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It is almost as his voyce. (As in the vision of ELIAH, There was a soft and still voyce,
It is almost as his voice. (As in the vision of ELIJAH, There was a soft and still voice,
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and the Lord (as the Text doth imply) was in it. ) So in the word of God, especially of Peace, GOD in effect is that Word:and the Lord (as the Text does imply) was in it.) So in the word of God, especially of Peace, GOD in Effect is that Word:
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and therefore it speaketh with Spirit and power, it is mighty and lively in operation, it puts more gladnesse into our hearts,
and Therefore it speaks with Spirit and power, it is mighty and lively in operation, it puts more gladness into our hearts,
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than their wine and oyle, than all that the Earth can yeeld. Thy wordes were found and I did eate them.
than their wine and oil, than all that the Earth can yield. Thy words were found and I did eat them.
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And, thy word was vnto mee the Ioy and reioycing of mine heart, Ierem. 15.16. You have seene how in the water, face answeres face, so doth the effect resemble the word of the Lord.
And, thy word was unto me the Joy and rejoicing of mine heart, Jeremiah 15.16. You have seen how in the water, face answers face, so does the Effect resemble the word of the Lord.
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Double the Exhortation of Ioy, and so the Eccho vnto it double.
Double the Exhortation of Joy, and so the Echo unto it double.
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In Gods word, will I reioyce; In the Lords word will I comfort me, saith the sweet Singer of Israel. In God's word, will I rejoice; In the lords word will I Comfort me, Says the sweet Singer of Israel.
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Who for all his Instruments of musicke, had not his delight, had not his joy beene in the Law of the Lord, had not his Statutes beene his Songs in the house of his pilgrimage, he had utterly fainted;
Who for all his Instruments of music, had not his delight, had not his joy been in the Law of the Lord, had not his Statutes been his Songs in the house of his pilgrimage, he had utterly fainted;
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in his owne phrase, hee had perished in his trouble.
in his own phrase, he had perished in his trouble.
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Heavinesse in the heart of man maketh it stoope, but a good word maketh it glad, sayth that wise King. Heaviness in the heart of man makes it stoop, but a good word makes it glad, say that wise King.
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So that from the lips of a friend, so and much more;
So that from the lips of a friend, so and much more;
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if from the father of raine, if from him that hath begotten the drops of dew;
if from the father of rain, if from him that hath begotten the drops of due;
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and therefore in the multitude of the sorrowes that he had in his heart, in his anxiety and distresse hee flies not to his Lute and Harpe (the Pipe and the Psaltery make sweet musicke; and Therefore in the multitude of the sorrows that he had in his heart, in his anxiety and distress he flies not to his Lute and Harp (the Pipe and the Psaltery make sweet music;
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but a pleasant tongue is beyond them both) he flyes not (I say) vnto these, but a pleasant tongue is beyond them both) he flies not (I say) unto these,
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but vnto that, which is beyond the choyce in the booke of the Preacher of men-singers and women-singers, beyond musicall Instruments,
but unto that, which is beyond the choice in the book of the Preacher of Men-singers and Women singers, beyond musical Instruments,
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and that of all sorts, the word of the Lord. My soule melteth away for very heavinesse.
and that of all sorts, the word of the Lord. My soul melts away for very heaviness.
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O comfort thou mee according to thy word. O Comfort thou me according to thy word.
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And againe in a branch of the same Psalme, O thinke vpon thy seruant as concerning thy word, where in thou hast caused mee to put my trust.
And again in a branch of the same Psalm, Oh think upon thy servant as Concerning thy word, where in thou hast caused me to put my trust.
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The same is my comfort in my trouble, for thy word hath quickeneed mee. The same is my Comfort in my trouble, for thy word hath quickeneed me.
dt d vbz po11 n1 p-acp po11 n1, p-acp po21 n1 vhz j pno11.
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So there is a vivification, there is a resurrection, there is as it were a raysing from the dead in the faith of the truth, in the affiance of all those promises that are Yea and Amen. The words that hee spake they were spirit and life.
So there is a vivification, there is a resurrection, there is as it were a raising from the dead in the faith of the truth, in the affiance of all those promises that Are Yea and Amen. The words that he spoke they were Spirit and life.
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And therefore as Peter sayd sometimes; Whither or to whom shall wee goe, thou hast the wordes of Eternall life.
And Therefore as Peter said sometime; Whither or to whom shall we go, thou hast the words of Eternal life.
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In the day of distresse, in the evill houre, when wee are destitute, afflicted, and tormented;
In the day of distress, in the evil hour, when we Are destitute, afflicted, and tormented;
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where should wee solace our selues, where may wee finde any ease, but in the word of mercy and truth,
where should we solace our selves, where may we find any ease, but in the word of mercy and truth,
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but in the word of the Lord? Infantium fletum infuso lacte compescimus, sayth Seneca. And our obseruation the same:
but in the word of the Lord? Infantium Fletum infuso Lacte compescimus, say Senecca. And our observation the same:
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wee still the cry, we take away the teares of our little ones, with the bosome, with the brest of the Mother.
we still the cry, we take away the tears of our little ones, with the bosom, with the breast of the Mother.
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So (grace in this it imitates Nature) in the anguish of the Soule, in the bitternesse of Spirit, to silence our sorrowes, to quiet discontent, wee have no other meanes,
So (grace in this it imitates Nature) in the anguish of the Soul, in the bitterness of Spirit, to silence our sorrows, to quiet discontent, we have no other means,
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but the sincere milke of the Word.
but the sincere milk of the Word.
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Mater Ecclesia, & vbera eius duo testamenta divinarum Scripturarum, sayth St. Augustine. The Church is our Mother, her breasts are the two Testaments of the Scriptures, whence shee giveth her children sucke. Mater Ecclesia, & Udders eius duo Testament divinarum Scripturarum, say Saint Augustine. The Church is our Mother, her breasts Are the two Testaments of the Scriptures, whence she gives her children suck.
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In effect, wee have the same similitude in the Prophet Esay. As one whom his Mother comforteth, so will I comfort you.
In Effect, we have the same similitude in the Prophet Isaiah. As one whom his Mother comforts, so will I Comfort you.
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Heare this, yee that mourne in Syon. Come hither all yee that are weary and heavie laden.
Hear this, ye that mourn in Syon. Come hither all ye that Are weary and heavy laden.
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In the evill day, in the heat of affliction, in what estate soever you are;
In the evil day, in the heat of affliction, in what estate soever you Are;
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Loe, a hiding place from the winde, a covert from a tempest, a shadow of a rocke in a weary Land. Wee haue Moses and the Prophets, more wee haue Evangelists and the Apostles, we haue a Mother that we may sucke and be satisfied with the breasts of her consolation, as the Prophet speaketh. Now for the nursing Fathers:
Loe, a hiding place from the wind, a covert from a tempest, a shadow of a rock in a weary Land. we have Moses and the prophets, more we have Evangelists and the Apostles, we have a Mother that we may suck and be satisfied with the breasts of her consolation, as the Prophet speaks. Now for the nursing Father's:
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they are the Pastors of the Church, they are the Embassadors of heauen, they are the Preachers of the Gospell, by whom the God of all consolation administers comfort,
they Are the Pastors of the Church, they Are the ambassadors of heaven, they Are the Preachers of the Gospel, by whom the God of all consolation administers Comfort,
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and speakes peace vnto the wounded in spirit.
and speaks peace unto the wounded in Spirit.
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They are as the olive branches in the Prophet Zacharie, which our of the golden pipes empty the golden oyle out of themselues. They are as the Clouds. They Are as the olive branches in the Prophet Zacharias, which our of the golden pipes empty the golden oil out of themselves. They Are as the Clouds.
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Ecclesiastes, 11. full of raine, that water the earth. Ecclesiastes, 11. full of rain, that water the earth.
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They are as the Mountaines in Ioel, that drop new wine, and as the hilles, that flow with milke. In a word;
They Are as the Mountains in Joel, that drop new wine, and as the hills, that flow with milk. In a word;
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the Comforter him selfe, the Spirit of the Lord is upon them, hee hath anoynted them that may know how to speake a word in his season vnto him that is weary; the Comforter him self, the Spirit of the Lord is upon them, he hath anointed them that may know how to speak a word in his season unto him that is weary;
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to preach good tydings to the meeke, to comfort those that faile in patience, to repayre the breach, to strengthen with the mouth; to preach good tidings to the meek, to Comfort those that fail in patience, to repair the breach, to strengthen with the Mouth;
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and as that vpright & just man speaketh, with the moving of the lips to asswage greife.
and as that upright & just man speaks, with the moving of the lips to assuage grief.
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To cause the widowes heart, or that wch is far more afflicted, to cause the contrite and broken to sing, to raise vp the soule, to giue life, health, and blessing.
To cause the Widows heart, or that which is Far more afflicted, to cause the contrite and broken to sing, to raise up the soul, to give life, health, and blessing.
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All these thinges worketh one and the selfe same spirit;
All these things works one and the self same Spirit;
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by that which hee hath shed forth among us, by the words that hee hath put into the mouth of his Sonnes of consolation, of the helpers of your joy,
by that which he hath shed forth among us, by the words that he hath put into the Mouth of his Sons of consolation, of the helpers of your joy,
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so are they stiled by Saint Paul, although in your opinion not so;
so Are they styled by Saint Paul, although in your opinion not so;
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but supercilious and austere, the very death of your feasts, and the interrupters of your mirth.
but supercilious and austere, the very death of your feasts, and the interrupters of your mirth.
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For this cause, as if they were made to reprove your thoughts, as if they were grievous unto you to behold,
For this cause, as if they were made to reprove your thoughts, as if they were grievous unto you to behold,
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as if their lives were of another fashion;
as if their lives were of Another fashion;
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when you would forget your sorrowes, when you would bee excused of the upbraidings of your Conscience,
when you would forget your sorrows, when you would be excused of the upbraidings of your Conscience,
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when you would shake off the terrours of the Soule, you seeke the society of vaine men;
when you would shake off the terrors of the Soul, you seek the society of vain men;
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you joyne your selves (as if Sathan could cast out Sathan) unto those that can preach of Wine and strong drinke, they shall be even the Prophets of this people;
you join your selves (as if Sathan could cast out Sathan) unto those that can preach of Wine and strong drink, they shall be even the prophets of this people;
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unto those that laugh their sinnes out of countenance, and deride the sorrowes and Repentance of the righteous.
unto those that laugh their Sins out of countenance, and deride the sorrows and Repentance of the righteous.
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But alas (beloved) what mirth, but shall bee turned into sorrow, what mirth,
But alas (Beloved) what mirth, but shall be turned into sorrow, what mirth,
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but that which is the bread of mourners, all that eate thereof shall bee poluted, can this laughter of Fooles administer unto you? Would you exile discontent? Doe yee seeke after joy? Let the Iust man (as the Son of Syrach speaketh) let the iust man eate and drinke with you.
but that which is the bred of mourners, all that eat thereof shall be polluted, can this laughter of Fools administer unto you? Would you exile discontent? Do ye seek After joy? Let the Just man (as the Son of Sirach speaks) let the just man eat and drink with you.
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Or at least ( for I will not (sayth St. Paul) bee burthensome vnto you, ) doe you so with him. Or At least (for I will not (say Saint Paul) be burdensome unto you,) do you so with him.
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Eate of his bread and drinke of the wine that he hath mingled.
Eat of his bred and drink of the wine that he hath mingled.
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His lippes (O how sweet is his breath) they abound with consolation and joy; His lips (Oh how sweet is his breath) they abound with consolation and joy;
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and therefore how can you but affect his communication and society? Hee is a good man (as DAVID sayd of AHAMAAZ) hee is a good man and commeth with good tydings.
and Therefore how can you but affect his communication and society? He is a good man (as DAVID said of AHAMAAZ) he is a good man and comes with good tidings.
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He is a medicine of life (as the Sonne of Syrach speaketh of a faithfull friend) and they that feare the Lord shall finde him.
He is a medicine of life (as the Son of Sirach speaks of a faithful friend) and they that Fear the Lord shall find him.
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Slight him as much as you may, hee is as a King in an Army, saith IOB; Slight him as much as you may, he is as a King in an Army, Says JOB;
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As one that comforteth the mourners, hee strengthens the weake hands, hee confirmes the feeble knees;
As one that comforts the mourners, he strengthens the weak hands, he confirms the feeble knees;
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hee sayth to them that be of a fearefull heart, be strong, feare not; he brings wine to the thirsty, and prevents those that faint for bread. he say to them that be of a fearful heart, be strong, Fear not; he brings wine to the thirsty, and prevents those that faint for bred.
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These (beloved) such are they whose wayes are grievous unto you; the Preachers of peace, the ministers of the Spirit.
These (Beloved) such Are they whose ways Are grievous unto you; the Preachers of peace, the Ministers of the Spirit.
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And how is it then, will some man say? Nay, it is the demaund of the Lord himselfe:
And how is it then, will Some man say? Nay, it is the demand of the Lord himself:
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How is it that the health of the Daughter of my people is not recovered? Behold the teares of the oppressed, and they have no Comforter; How is it that the health of the Daughter of my people is not recovered? Behold the tears of the oppressed, and they have no Comforter;
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men groane out of the Citie, and the soule of the wounded cryeth out; There is Lamentation and mourning, there are sighs even to the breaking of the loynes;
men groan out of the city, and the soul of the wounded Cries out; There is Lamentation and mourning, there Are sighs even to the breaking of the loins;
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There are threnes of the poore in spirit;
There Are threnes of the poor in Spirit;
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and yet, as if they may not bee comforted, as if their wounds were incurable, there is none to binde them up.
and yet, as if they may not be comforted, as if their wounds were incurable, there is none to bind them up.
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They have no healing medicines, as the Prophet speaketh, for such as should bee Physitians in Israel, they are as St. Cyprian saith of Novatian; they are like the Levite or the Priest in the Gospell, that are so farre from powring Oyle into the wounds of the poore Samaritane, Vt Ingeniosâ & novâ potiùs crudelitate occiderent. They have no healing medicines, as the Prophet speaks, for such as should be Physicians in Israel, they Are as Saint Cyprian Says of Novatian; they Are like the Levite or the Priest in the Gospel, that Are so Far from Pouring Oil into the wounds of the poor Samaritan, Vt Ingeniosâ & novâ potiùs crudelitate occiderent.
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They speake the piercings of swords;
They speak the piercings of swords;
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their teeth are speares and arrowes, and their lips of knives, nothing but Law and that louder than Synai, nothing but thundring,
their teeth Are spears and arrows, and their lips of knives, nothing but Law and that Louder than Sinai, nothing but thundering,
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but a storme and tempest is sounded in the eares of the bruised Spirit, in the hearing of the wounded Soule.
but a storm and tempest is sounded in the ears of the Bruised Spirit, in the hearing of the wounded Soul.
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NONLATINALPHABET, as Pliny hath it of Pericles. Such sonnes of Thunder as these. Solatium aeternae spei adimunt, arborem à radice subvertunt, navem ad scopulos ne perveniat illidunt. , as pliny hath it of Pericles. Such Sons of Thunder as these. Solatium aeternae Spei adimunt, Arborem à radice subvertunt, Navem ad scopulos ne perveniat illidunt.
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They take away all hope of salvation; They overturne the tree by the rootes;
They take away all hope of salvation; They overturn the tree by the roots;
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They dash the ship least it should come to the haven where it should bee, they dash it against the rockes:
They dash the ship lest it should come to the Haven where it should be, they dash it against the Rocks:
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If the Lord be angry, yea but a little, they helpe forward the affliction, they binde one evill to another, they persecute him whom sinne hath smitten,
If the Lord be angry, yea but a little, they help forward the affliction, they bind one evil to Another, they persecute him whom sin hath smitten,
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and they talke how they may vexe those whom their owne Conscience have wounded.
and they talk how they may vex those whom their own Conscience have wounded.
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So that in the labour of Repentance, in the travell of contrition, to multiply sorowes there are they that are ready to strangle the fruit of the Soule.
So that in the labour of Repentance, in the travel of contrition, to multiply sorrows there Are they that Are ready to strangle the fruit of the Soul.
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I have heard a voyce, as of a woman in travell, (sayth the Lord) as of her that bringeth forth her first Child, saying; I have herd a voice, as of a woman in travel, (say the Lord) as of her that brings forth her First Child, saying;
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The voyce of the Daughter of Syon, that bewayleth herselfe, that spreadeth her hands, saying; Woe is mee because of murderers. Ier. 4 3•. There are such as these even untill this very day; The voice of the Daughter of Syon, that bewaileth herself, that spreadeth her hands, saying; Woe is me Because of murderers. Jeremiah 4 3•. There Are such as these even until this very day;
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there are man-slayers of the Soule;
there Are manslayers of the Soul;
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there are bloudy Preachers, that if it were possible would murther Saints themselves with the edge of their wordes, their tongues that are set on fire of hell;
there Are bloody Preachers, that if it were possible would murder Saints themselves with the edge of their words, their tongues that Are Set on fire of hell;
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That speake nothing but despaire, nothing but death and destruction.
That speak nothing but despair, nothing but death and destruction.
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And what then, beloved? What shall we judge of these? Doe they bring tydings from a farre Countrey? Are they come out from God? No, they bring a vision of their owne,
And what then, Beloved? What shall we judge of these? Do they bring tidings from a Far Country? are they come out from God? No, they bring a vision of their own,
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and not of the mouth of the Lord, whose song it is of Mercy and Iudgment: Though of Iudgement, a Song;
and not of the Mouth of the Lord, whose song it is of Mercy and Judgement: Though of Judgement, a Song;
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and for the most part his mercy rejoyceth against it.
and for the most part his mercy Rejoiceth against it.
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Heare, I pray you, how hee bemones his people? Is there no balme in Gilead? Is there no Physitian in Israel? And againe: Hear, I pray you, how he bemones his people? Is there no balm in Gilead? Is there no physician in Israel? And again:
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these thinges are come vpon thee; these things Are come upon thee;
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desolation, and destruction and the famine, & the sword, by whom shall I comfort thee? How much more is hee solicitous about the consolation of those that are prest aboue measure, that are crusht with the weight of their sinnes, that are affrighted with the horror of hell? With a feareful expectation not of these light and momentany, not of temporall but eternall judgments? To him that is afflicted pitty should bee shewed from his friend, so sayth Nature it selfe; So Grace; desolation, and destruction and the famine, & the sword, by whom shall I Comfort thee? How much more is he solicitous about the consolation of those that Are pressed above measure, that Are crushed with the weight of their Sins, that Are affrighted with the horror of hell? With a fearful expectation not of these Light and momentany, not of temporal but Eternal Judgments? To him that is afflicted pity should be showed from his friend, so say Nature it self; So Grace;
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So the Lord by the mouth of his seruant Iob. How much more is it his pleasure in a case of conscience, that the plaister should couer the wound.
So the Lord by the Mouth of his servant Job How much more is it his pleasure in a case of conscience, that the plaster should cover the wound.
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That consolation should spread, and effectually answeare the anguish of the Soule, the sorrow of his Saincts.
That consolation should spread, and effectually answer the anguish of the Soul, the sorrow of his Saints.
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Hence the large, the exundant command to his Prophet, hence that place of broad waters and streames, Comfort yee, Comfort yee my people, sayth your God: Speake ye comfortably to Hierusalem.
Hence the large, the exundant command to his Prophet, hence that place of broad waters and streams, Comfort ye, Comfort ye my people, say your God: Speak you comfortably to Jerusalem.
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And againe, O Hierusalem that bringest glad tydings lift vp thy voyce, lift it vp with strength.
And again, Oh Jerusalem that bringest glad tidings lift up thy voice, lift it up with strength.
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Now (beloued) you haue the person exhorting. I say. First, hee speakes by himselfe.
Now (Beloved) you have the person exhorting. I say. First, he speaks by himself.
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Secondly, hee speakes by his word.
Secondly, he speaks by his word.
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And thirdly, by those that tread out the new wine, by those that breathe (as it were) the Holy ghost vpō vs. So you see (to vse the wordes of the Apostle) how on euery side hee confirmes his loue towards you.
And Thirdly, by those that tread out the new wine, by those that breathe (as it were) the Holy ghost upon us So you see (to use the words of the Apostle) how on every side he confirms his love towards you.
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And how then (to make some vse of the poynt) how shall we grieue that God, that comforteth vs in all our griefes? how shall wee doe despight vnto the Spirit that at all times, that in euery place administers joy and consolation vnto vs. Doe yee remember how inhumane was the Act of Haman in the 2. Sam. when David sent to comfort him by the hand of his seruants. And how then (to make Some use of the point) how shall we grieve that God, that comforts us in all our griefs? how shall we do despite unto the Spirit that At all times, that in every place administers joy and consolation unto us Do ye Remember how inhumane was the Act of Haman in the 2. Sam. when David sent to Comfort him by the hand of his Servants.
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Hee returned hatred for his goodwill. Hee euill intreated the messengers. Hee shaued the halfe of their beards, and cut off their garments in the middle. Beloved; He returned hatred for his goodwill. He evil entreated the messengers. He shaved the half of their beards, and Cut off their garments in the middle. beloved;
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as much as in vs lyes wee doe the same: The same, and more also. When with sinnes of malice wee affront his goodnesse.
as much as in us lies we do the same: The same, and more also. When with Sins of malice we affront his Goodness.
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When wee oppose with presumptuous wickednesse the comforts that hee administers vnto vs, wee doe despight (that is the word) we doe despight vnto the spirit of Grace,
When we oppose with presumptuous wickedness the comforts that he administers unto us, we do despite (that is the word) we do despite unto the Spirit of Grace,
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and so to our selues wee sinne against our owne Soules.
and so to our selves we sin against our own Souls.
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So that instead of a comforter, for joy and gladnesse what can wee expect, but a trembling heart,
So that instead of a comforter, for joy and gladness what can we expect, but a trembling heart,
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but fayling of eyes and sorow of mind? What can we expect but the same which happened vnto Hanun, and more also.
but failing of eyes and sorrow of mind? What can we expect but the same which happened unto Hanun, and more also.
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That the Lord (vt à nobis tractatur, ita nos tractat.) That the Lord set himselfe in array against vs, that hee muster vp his charriots and come foorth with all his armies that are created for vengeance. That the Lord (vt à nobis tractatur, ita nos Tractate.) That the Lord Set himself in array against us, that he muster up his chariots and come forth with all his armies that Are created for vengeance.
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They rebelled (saith the Prophet of the house of Israel) they rebelled and vexed his Spirit. Heare what immediately followes:They rebelled (Says the Prophet of the house of Israel) they rebelled and vexed his Spirit. Hear what immediately follows:
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Therefore was hee turned to bee their enemy, and fought against them. Esa. 63.10.Therefore was he turned to be their enemy, and fought against them. Isaiah 63.10.
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The next use we are to make of the point, it is in our straites, in our sorrow and distresse to have recourse unto the author, The next use we Are to make of the point, it is in our straits, in our sorrow and distress to have recourse unto the author,
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unto the Orator of our joy. When I am in heavinesse I will thinke vpon God;
unto the Orator of our joy. When I am in heaviness I will think upon God;
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(sayth he that had as much as a Kingdome can yeeld for to comfort his soule) but all these things (it should seeme) they were not enough to make him to forget his sorrow. (say he that had as much as a Kingdom can yield for to Comfort his soul) but all these things (it should seem) they were not enough to make him to forget his sorrow.
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Are there among the vanities of the Gentiles that can cause raine; (sayth the Prophet Ieremy) or can the heathens giue showers. are there among the vanities of the Gentiles that can cause rain; (say the Prophet Ieremy) or can the Heathens give showers.
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So may I say of the pleasures of Pharaohs Court, of the delights of the Sonnes of men;
So may I say of the pleasures of Pharaohs Court, of the delights of the Sons of men;
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Are there any but are cloudes without water, any that can power out comfort, and drop the least consolation and joy? Behold and condole the deplored estate of the daughter of Syon.
are there any but Are Clouds without water, any that can power out Comfort, and drop the least consolation and joy? Behold and condole the deplored estate of the daughter of Syon.
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She wepeeth sore (sayth the Prophet) in the night, and the teares are on her checkes. She wepeeth soar (say the Prophet) in the night, and the tears Are on her Checks.
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Among all her louers shee hath none to comfort her, all her friends haue dealt treacherously with her. They are become her enemies.
Among all her lovers she hath none to Comfort her, all her Friends have dealt treacherously with her. They Are become her enemies.
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It is the case of all such as haue emptyed themselues from vessell to vessel; that haue liued in pleasure;
It is the case of all such as have emptied themselves from vessel to vessel; that have lived in pleasure;
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That haue walked according to the desires of the flesh in the time of visitation, in the day of affliction.
That have walked according to the Desires of the Flesh in the time of Visitation, in the day of affliction.
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So farre are their familiar friends, so farre are the sinnes, the vnfruitful workes of vnrighteousnesse from wiping away teares, from speaking of peace, from preaching joy and gladnesse vnto them that they power out their gall vpon the ground, they breake them with breach vpon breach, they wound to the soule,
So Far Are their familiar Friends, so Far Are the Sins, the unfruitful works of unrighteousness from wiping away tears, from speaking of peace, from preaching joy and gladness unto them that they power out their Gall upon the ground, they break them with breach upon breach, they wound to the soul,
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and torment them with their owne abominations. Heare the consolation of pleasure, heare the comfort of Sinne.
and torment them with their own abominations. Hear the consolation of pleasure, hear the Comfort of Sin.
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Walke in the light of the fire, & in the sparkes that yee haue kindled. This shall you haue at my hands;
Walk in the Light of the fire, & in the sparks that ye have kindled. This shall you have At my hands;
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you shall lye downe in your Sorowes. Now for the Creatures. you shall lie down in your Sorrows. Now for the Creatures.
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Say that the soule turne vnto them, as IOB of his friends, miserable comforters are they all, not able to affoord the least consolation unto it.
Say that the soul turn unto them, as JOB of his Friends, miserable Comforters Are they all, not able to afford the least consolation unto it.
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Quocunque se convertit in rebus terrenis amaritudinem Invenit, vndè dulcescat non habet, nisi levet se ad Deum: Quocunque se Convertit in rebus terrenis amaritudinem Invenit, vndè dulcescat non habet, nisi levet se ad God:
fw-la fw-la j p-acp fw-la fw-la fw-la fw-la, fw-la fw-la fw-fr fw-la, fw-la fw-la fw-la fw-la fw-la:
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sayth St. AVGVSTINE on the Psalmes. Which way soever it turneth it findeth nothing but vexation and bitternesse, it hath no joy in any thing under the Sunne,
say Saint AUGUSTINE on the Psalms. Which Way soever it turns it finds nothing but vexation and bitterness, it hath no joy in any thing under the Sun,
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unlesse it lift it selfe up to the Lord. Wherefore when thine heart is vexed within thee.
unless it lift it self up to the Lord. Wherefore when thine heart is vexed within thee.
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901
When thou lookest for some to have pitie upon thee, and there is no man, no sinne, no pleasure, no Creature to comfort thee; Acquaint thy selfe with GOD;
When thou Lookest for Some to have pity upon thee, and there is no man, no sin, no pleasure, no Creature to Comfort thee; Acquaint thy self with GOD;
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902
as ELIPHAZ sayd unto IOB, and so shall GOD come vnto thee. For the World it cryeth, Ego deficiam; I will leave you. as ELIPHAZ said unto JOB, and so shall GOD come unto thee. For the World it Cries, Ego deficiam; I will leave you.
p-acp np1 vvd p-acp np1, cc av vmb np1 vvi p-acp pno21. p-acp dt n1 pn31 vvz, fw-la fw-la; pns11 vmb vvi pn22.
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The Flesh, Ego inficiam, (saith Saint BERNARD, ) I will corrupt you. The Devill, Ego interficiam, I will destroy you;
The Flesh, Ego inficiam, (Says Saint BERNARD,) I will corrupt you. The devil, Ego interficiam, I will destroy you;
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904
Let us heare now what the Lord will say to our Soule.
Let us hear now what the Lord will say to our Soul.
vvb pno12 vvi av q-crq dt n1 vmb vvi p-acp po12 n1.
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905
Ego Reficiam. Come unto mee all yee that are weary and heavie laden, and I will refresh you.Ego Reficiam. Come unto me all ye that Are weary and heavy laden, and I will refresh you.
fw-la fw-la. vvb p-acp pno11 d pn22 cst vbr j cc j vvn, cc pns11 vmb vvi pn22.
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906
Dico, Gaudete. Againe, I say, Reioyce. Dico, Gaudete. Again, I say, Rejoice.
fw-la, fw-la. av, pns11 vvb, vvb.
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907
I should now speake according to the nature thereof, with dilatation of the point or effection exhorted,
I should now speak according to the nature thereof, with dilatation of the point or effection exhorted,
pns11 vmd av vvi vvg p-acp dt n1 av, p-acp n1 pp-f dt n1 cc n1 vvd,
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908
but I am straightned with time so, that I can but onely touch upon it. It was the beginning, it is the end of the verse. Finis Architectus, saith the Philosopher.
but I am straightened with time so, that I can but only touch upon it. It was the beginning, it is the end of the verse. Finis Architectus, Says the Philosopher.
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It is that which sets all our action on foot. The first in intention; and in effect, in operation. The first, in euery worke;
It is that which sets all our actium on foot. The First in intention; and in Effect, in operation. The First, in every work;
pn31 vbz d r-crq vvz d po12 n1 p-acp n1. dt ord p-acp n1; cc p-acp n1, p-acp n1. dt ord, p-acp d n1;
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and therefore it should seeme it is the same with felicitie, it is the soule of that which wee affect with our soules.
and Therefore it should seem it is the same with felicity, it is the soul of that which we affect with our Souls.
cc av pn31 vmd vvi pn31 vbz dt d p-acp n1, pn31 vbz dt n1 pp-f d r-crq pns12 vvb p-acp po12 n2.
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O how happy then are wee? How good and gracious is the Lord, that spurs nature with grace? That addes winges to the Doue? That so earnestly incites vs vnto that, which we affect of our selues? The most supreame and soveraigne good,
O how happy then Are we? How good and gracious is the Lord, that spurs nature with grace? That adds wings to the Dove? That so earnestly incites us unto that, which we affect of our selves? The most supreme and sovereign good,
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or at least the affection which makes it so unto us, It is our strength (sayth Nehemiah. ) The gladnesse of the heart, it is the life of man, (sayth the Sonne of Syrach.) It doth good like a medicine, it is a continuall feast, sayth the wise King.
or At least the affection which makes it so unto us, It is our strength (say Nehemiah.) The gladness of the heart, it is the life of man, (say the Son of Sirach.) It does good like a medicine, it is a continual feast, say the wise King.
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Yet all these they speake not so much as our Saviour. Hitherto have yee asked nothing in my Name.
Yet all these they speak not so much as our Saviour. Hitherto have ye asked nothing in my Name.
av d d pns32 vvb xx av av-d c-acp po12 n1. av vhb pn22 vvd pix p-acp po11 n1.
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914
Aske, and yee shall receive, that your Ioy may bee full.
Ask, and ye shall receive, that your Joy may be full.
vvb, cc pn22 vmb vvi, cst po22 n1 vmb vbi j.
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915
Gaudium plenum petant, saith St. Augustine upon St. Iohn. Quoniam si aliquid aliud petant, idem aliquid nihil est. Gaudium plenum petant, Says Saint Augustine upon Saint John. Quoniam si Aliquid Aliud petant, idem Aliquid nihil est.
fw-la fw-la fw-la, vvz n1 np1 p-acp n1 np1. fw-la fw-la j vvn fw-la, fw-la j fw-la fw-la.
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Let them aske, that their joy might be full;
Let them ask, that their joy might be full;
vvb pno32 vvi, cst po32 n1 vmd vbi j;
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for whatsoever they shall crave besides this, it is not worth the asking, in comparison it is lesse than nothing unto it.
for whatsoever they shall crave beside this, it is not worth the asking, in comparison it is less than nothing unto it.
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O what shall wee render, what shall we say unto thee! O thou Preserver of men? Wee know that thou art more ready to give, than wee for to aske:
O what shall we render, what shall we say unto thee! O thou Preserver of men? we know that thou art more ready to give, than we for to ask:
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Yet with the same earnestness that thou speakest unto us; (Seeke yee my face; Thy face Lord will I seeke:) with the same earnestnesse wee pray unto thee.
Yet with the same earnestness that thou Speakest unto us; (Seek ye my face; Thy face Lord will I seek:) with the same earnestness we pray unto thee.
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Grant us (O thou Father of every good and perfect guift, ) grant us joyfulnesse of heart,
Grant us (Oh thou Father of every good and perfect gift,) grant us joyfulness of heart,
n1 pno12 (uh pns21 n1 pp-f d j cc j n1,) vvb pno12 n1 pp-f n1,
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and that peace may be in our dayes, and in thy Israel for Ever. This is not enough:
and that peace may be in our days, and in thy Israel for Ever. This is not enough:
cc d n1 vmb vbi p-acp po12 n2, cc p-acp po21 np1 p-acp av. d vbz xx av-d:
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Though wee are lesse than the least of thy blessings, give us yet more;
Though we Are less than the least of thy blessings, give us yet more;
cs pns12 vbr av-dc cs dt ds pp-f po21 n2, vvb pno12 av n1;
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what wilt thou give us? More than peace and plenty, more than their Wine and Oyle, more than the beasts on a thousand hilles.
what wilt thou give us? More than peace and plenty, more than their Wine and Oil, more than the beasts on a thousand hills.
q-crq vm2 pns21 vvi pno12? dc cs n1 cc n1, av-dc cs po32 n1 cc n1, av-dc cs dt n2 p-acp dt crd n2.
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O Remember vs with thy favour, visit vs with thy Salvation; Oh remember us with thy favour, visit us with thy Salvation;
uh vvb pno12 p-acp po21 n1, vvb pno12 p-acp po21 n1;
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that wee may see the felicitie of thy chosen, and reioyce with their Ioy, the joy of thy salvation,that we may see the felicity of thy chosen, and rejoice with their Joy, the joy of thy salvation,
cst pns12 vmb vvi dt n1 pp-f po21 vvn, cc vvi p-acp po32 n1, dt n1 pp-f po21 n1,
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and establish us with thy free Spirit. To whom, with thee (O Father) and the Sonne.
and establish us with thy free Spirit. To whom, with thee (Oh Father) and the Son.
cc vvb pno12 p-acp po21 j n1. p-acp ro-crq, p-acp pno21 (uh n1) cc dt n1.
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Three persons, and one God, bee all Land, Power, Praise, Majesty, might, and Dominion, both this day, and for Evermore. AMEN, AMEN.
Three Persons, and one God, be all Land, Power, Praise, Majesty, might, and Dominion, both this day, and for Evermore. AMEN, AMEN.
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