the joy of the just with the signs of such. A discourse tending to…the ioy of the iust vvith the signes of such. A discourse tending to…

The meat, ⟨p. 51⟩saith the Prophet, is cut away from your mouth: that is, it is spoiled & stroyed when it is full ripe, & fit for the sickle, when you make full account to feed on it, and it is in a manner even in your mouths. But this spiritual seed of light and joy (ⁱ the main matter and ground of it, I mean) that is sown in the hearts of Gods children, being an incorruptible seed, shall never die and decay, but though it may seem to lye dead there for a long time together, yet it shall surely sprout out, and in time show forth it self; yea it is even then sprouting, when it seemeth so to lie^k dead, and it will daily be growing, as the^l seed cast into the ground, though it be not regarded, or notice taken of it, till it come to its full growth. For^m the way of the Just, saith Solomon, is as the light, that shineth more and more till it be broad day light. And,ⁿ God will in his due time bring their righteousness forth as the light, and their judgement as the noon-day, that do quietly and constantly rest upon him, and are content to wait and abide his pleasure. For,^o He that soweth to the Spirit, shall from the Spirit reap life eternal. And, ^pHe that soweth righteousness, shall have a sure reward. And,^q In due time we shall reap, if we faint not.

The meat, ⟨p. 51⟩saith the Prophet, is cut away from your mouth: that is, it is spoiled & stroyed when it is full ripe, & fit for the sickle, when you make full account to feed on it, and it is in a manner euen in your mouthes. But this spirituall seed of light and ioy (ⁱ the maine matter and ground of it, I meane) that is sowen in the hearts of Gods children, being an incorruptible seed, shall neuer die and decay, but though it may seeme to lye dead there for a long time together, yet it shal surely sprout out, and in time shew forth it selfe; yea it is euen then sprouting, when it seemeth so to lie^k dead, and it will daily be growing, as the^l seed cast into the ground, though it be not regarded, or notice taken of it, till it come to its full growth. For^m the way of the Iust, saith Salomon, is as the light, that shineth more and more till it be broad day light. And,ⁿ God will in his due time bring their righteousnesse forth as the light, and their iudgement as the noone-day, that doe quietly and constantly rest vpon him, and are content to wait and abide his pleasure. For,^o He that soweth to the Spirit, shall from the Spirit reape life eternall. And, ^pHe that soweth righteousnesse, shall haue a sure reward. And,^q In due time we shall reape, if we faint not.

1. iDeradice siquidē certius dici potest, quod de fructu Sen. ep. 59. Gaudio junctum est non desinere; nec in contraria verti. Et ep. 23. Nunquam deficiet, cùm semel undè petatur inveneris, Et ep. 27. Si quid obstat, nubium modo intervenit, quae infra feruntur, nec unquam diem vimcunt.Deradice siquidē certius dici potest, quod de fructu Sen. ep. 59. Gaudio junctum est non desinere; nec in contraria verti. Et ep. 23. Nunquam deficiet, cùm semel undè petatur inveneris, Et ep. 27. Si quid obstat, nubium modo intervenit, quae infra feruntur, nec unquam diem vimcunt.
2. k1 Cor. 15. 36.
3. lMark. 4. 26, 27, 28. Gaudium exse ortum fidele firmū que est, & crescit, & ad extremū usque prosequitur, Sen. epist. 98.Mark. 4. 26, 27, 28. Gaudium exse ortum fidele firmū que est, & crescit, & ad extremū usque prosequitur, Sen. epist. 98.
4. mProv. 4. 18.
5. nPsal. 37. 6, 7.
6. oGal. 6. 8.
7. pProv. 11. 18.
8. qGal. 6. 9. Use 2. Caution.Gal. 6. 9. Vse 2. Caution.

In the mean space let us take heed, that we be not herein our own enemies; that we do not by our disorders and excesses, by our own wickedness or wantonness disturb wilfully our own peace, and so eclipse our own light, by ^rinterposition of some grievous enormities, ⟨p. 52⟩which as^s the dark body of the Earth coming between the Sun and the Moon, may be a means to restrain the sweet influences of Gods Spirit, that otherwise we might have enjoyed: (^t Wouldest thou never be sad? saith Augustine, have an eye to thy life, be careful ever to live uprightly: A religious life can never want matter of much joy.) Or how we grow^u negligent in the use of good means for the maintaining and feeding, yea^x for the stirring of it up, and the making of it burn clear, that so we may walk cheerfully and comfortably in the light of it. For^y light must, we know, be maintained, and oft^z tended and trimmed, or else it will but burn dim and afford little light. Yea, if we do find at any time some defect in this kind, some restraint of spiritual comfort, let us descend into our souls, and seriously examine our selves, whether we nourish not within us some secret corruption, that may choke this our joy, and like a thick fog, or a filthy vapour ascending up in our souls, may keep the light of Gods countenance from shining in upon us so brightly as otherwise it would, or peradventure formerly it hath done.

In the meane space let vs take heed, that wee be not herein our owne enemies; that wee doe not by our disorders and excesses, by our owne wickednesse or wantonnesse disturb wilfully our owne peace, and so eclipse our owne light, by ^rinterposition of some grieuous enormities, ⟨p. 52⟩which as^s the darke bodie of the Earth comming betweene the Sunne and the Moone, may be a means to restraine the sweet influences of Gods Spirit, that otherwise wee might haue enioyed: (^t Wouldest thou neuer be sad? saith Augustine, haue an eye to thy life, be carefull euer to liue vprightly: A religious life can neuer want matter of much ioy.) Or how we grow^u negligent in the vse of good meanes for the maintaining and feeding, yea^x for the stirring of it vp, and the making of it burne cleare, that so we may walke cheerefully and comfortably in the light of it. For^y light must, we know, be maintained, and oft^z tended and trimmed, or else it will but burne dimme and afford little light. Yea, if wee doe finde at any time some defect in this kinde, some restraint of spirituall comfort, let vs descend into our soules, and seriously examine our selues, whether wee nourish not within vs some secret corruption, that may choake this our ioy, and like a thicke fogge, or a filthie vapour ascending vp in our soules, may keepe the light of Gods countenance from shining in vpon vs so brightly as otherwise it would, or peraduenture formerly it hath done.

1. rIsaiah. 59. 2. •am. 3. 44.Esai. 59. 2. •am. 3. 44.
2. sSol interventu Lunae occultatur, Luna terrae objectu: ita vices redduntur, eosdem Solis radios Luna interpositu suo auferente terrae, terraque Lunae. Plin. hist. not. l. 2. c. 10.Sol interventu Lunae occultatur, Luna terrae objectu: ita vices redduntur, eosdem Solis radios Luna interpositu suo auferente terrae, terraque Lunae. Plin. hist. nat. l. 2. c. 10.
3. tVis nunquam triflis esse? benè vive. Bona vita semper gaudiū habet. Aug. apud Tambac. de consol. Theolog. l. 9. & Isidor. de mijer. hom. l. 2.Vis nunquam triflis esse? benè vive. Bona vita semper gaudiū habet. Aug. apud Tambac. de consol. Theolog. l. 9. & Isidor. de mijer. hom. l. 2.
4. u1 Thess. 5. 19, 20.
5. x2 Tim. 1. 6.
6. yZech. 4. 2, 3, 12.
7. zExod. 27. 21.

Again,¹ Is this seed sown already? and is there a sure crop to come of it? Then, as the Psalmist thereupon here inferreth,^a Rejoice, ye righteous, and be glad in the Lord. Be not as ground or land that lieth wholly unsown. Full glad is the Husbandman when he hath had a seasonable seed-time, and hath got his grain ⟨p. 53⟩once well into the ground. But how merry, think you, would he be, if he could have his crop secured? This should therefore serve again to incite and stir up all Gods Children, to constant and continual joy and rejoicing, having so sound a seed of joy sown in them, and being so sure of a large and plentiful crop of it: to say with the blessed Virgin, ^bMy soul doth magnify the Lord, and my spirit rejoiceth in God my Saviour: And with the Spouse in the Prophet, ^cI will greatly rejoice, and my soul shall be joyful (for why should it not be so?) in my God; even^d in the God of my salvation.

Againe,¹ Is this seed sowen alreadie? and is there a sure crop to come of it? Then, as the Psalmist thereupon here inferreth,^a Reioyce, yee righteous, and be glad in the Lord. Bee not as ground or land that lieth wholly vnsowen. Full glad is the Husbandman when hee hath had a seasonable seed-time, and hath got his graine ⟨p. 53⟩once well into the ground. But how merrie, thinke you, would he be, if hee could haue his crop secured? This should therefore serue againe to incite and stirre vp all Gods Children, to constant and continuall ioy and reioycing, hauing so sound a seed of ioy sowen in them, and being so sure of a large and plentifull crop of it: to say with the blessed Virgin, ^bMy soule doth magnifie the Lord, and my spirit reioyceth in God my Sauiour: And with the Spouse in the Prophet, ^cI will greatly reioyce, and my soule shall be ioyfull (for why should it not be so?) in my God; euen^d in the God of my saluation.

1. 1Use 3. Exhortation.Vse 3. Exhortation.
2. aVers. 12.
3. bLuke 1. 46, 47.
4. cIsaiah. 61. 10.Esai. 61. 10.
5. dHab. 3. 18.Habb. 3. 18.

1. 1Use 4. ReprehensionVse 4. Reprehension
2. eAdhuc in nobis non pueritia, sed, quod gravius est, puerilitas remanet. Sen. ep. 4. Etiam post jiuventam canosque puerilitas est. Ide•• de conflant. sap. c. 12.
3. fGen. 15. 1, 2.
4. gEster 5. 12, 13.
5. hEster 3. 2, 4, 5.
6. iContemnenda miramur, pueris simillimi, quibus omne ludicrum in pretio est. Parentibus quippe, nec minus fratribus, praeferunt parvo aere empta monilia: & tam nucibus amissis flebunt quam parentibus. Sen. de ira l. 1. c. 12.
7. k[Greek or Hebrew]. Plut. de tranquill.〈non-Latin alphabet〉. Plut. de tranquill.
8. lGenes. 37. 34, 35. 2 Sam. 18. 33. & 19. 2-7. Jerem. 31. 15.Genes. 37. 34, 35. 2 Sam. 18. 33. & 19. 2-7. Ierem. 31. 15.
9. mPloratur lachrymis amissa pecunia veris. Juven. sat. 13.Ploratur lachrymis amissa pecunia veris. Iuven. sat. 13.
10. nSee Guevaraes letter to a Lady, upon such an occasion; in his golden Epistles. Et de quiousdam Juvenal. satyr. 6. Mort viri cupiant animā •ervare catelli.See Guevaraes letter to a Lady, vpon such an occasion; in his golden Epistles. Et de quiousdam Iuvenal. satyr. 6. Morte viri cupiant animā •ervare catelli.
11. o[Greek or Hebrew]. Socrates apud Stob. c. 4.〈non-Latin alphabet〉. Socrates apud Stob. c. 4.
12. pJob 15. 11.Iob 15. 11.
13. qEphes. 1. 18.

This childish and sottish quality should we every one of us ⟨p. 55⟩take notice of in our selves, of too much proneness at least unto it, and^r strive and labour against it, as being worthily ashamed of it, and considering with our selves, what an unworthy thing it is, that the love and loss of such piddling toys, yea or of any worldly thing whatsoever, should prevail so far with us, as to deprive us of that joy and comfort that our blessed estate in Christ Jesus even for the present may well minister unto us. An Heathen man telleth a Courtier that had lost his Son; that^s he had no cause to mourn, either for that or ought else, as long as his Sovereign was in safety, and he in favour with his Sovereign, he had all things in him; and should be unthankful to his good fortunes, if he were not cheerful both in heart and look, so long as things stood so with him, as then they did. How much better may it be said to every true Christian, let his wants and his losses be never so great, that he hath little cause to mourn for them, so long as he is in grace and favour with God;^t he hath all things in him, and^u so long therefore he is happy, and he have nothing else but him. And exceeding unthankful is he to Gods goodness, if the apprehension of it^x fill not his heart at all times with gladness; unworthy is he of salvation, by Christ, that cannot^y at any time find matter of rejoicing in Christ.

This childish and sottish qualitie should we euery one of vs ⟨p. 55⟩take notice of in our selues, of too much pronenesse at least vnto it, and^r striue and labour against it, as being worthily ashamed of it, and considering with our selues, what an vnworthy thing it is, that the loue and losse of such pidling toyes, yea or of any worldly thing whatsoeuer, should preuaile so farre with vs, as to depriue vs of that ioy and comfort that our blessed estate in Christ Iesus euen for the present may well minister vnto vs. An Heathen man telleth a Courtier that had lost his Sonne; that^s hee had no cause to mourne, either for that or ought else, as long as his Soueraigne was in safetie, and hee in fauour with his Soueraigne, hee had all things in him; and should be vnthankfull to his good fortunes, if he were not cheerefull both in heart and looke, so long as things stood so with him, as then they did. How much better may it be said to euery true Christian, let his wants and his losses be neuer so great, that he hath little cause to mourne for them, so long as hee is in grace and fauour with God;^t hee hath all things in him, and^u so long therefore he is happie, and he haue nothing else but him. And exceeding vnthankfull is he to Gods goodnesse, if the apprehension of it^x fill not his heart at all times with gladnesse; vnworthy is he of saluation, by Christ, that cannot^y at any time finde matter of reioycing in Christ.

1. rAb hac te infamia vindica, ne videatur plus apud te valere unus dolor, quàm haec tam multa solatia. Sen. ad Polyb. consol. c. 31.
2. sFas tibi non est, salvo Caesare, de fortuna tua queri. Hoc incolumi salvi tibi sunt tui. Nihil perdidisti: non tantùm siccos oculos tuos esse, sed etiam laetos oportet. In hoc tibi omnia sunt; hic pro omnibus est. Adversus soelicitatē tuam parum gratu• es, si tibi quicquam hoc salve, flere permittis. Sen. ibid. c. 26.Fas tibi non est, salvo Caesare, de fortuna tua queri. Hoc incolumi salvi tibi sunt tui. Nihil perdidisti: non tantùm siccos oculos tuos esse, sed etiam laetos oportet. In hoc tibi omnia sunt; hic pro omnibus est. Adversus soelicitatē tuam parum gratu• es, si tibi quicquam hoc salve, flere permittis. Sen. ibid. c. 26.
3. tDeum habens, oina habes. Aug. de temp. 146.Deum habens, oīa habes. Aug. de temp. 146.
4. uQuid hac Jobi miseria miserius? & quid tamen hac infoehlicitate foelicius? Perdiderat omnia, quae dederat Deus. Sed habuerat ipsū, qui dederat omnia, Deum. D•ta perdiderat, non datorem. Omnia perdiderat, & plentis erat. Idem in Psal. 66. & de divers. 12.Quid hac Iobi miseria miserius? & quid tamen hac infoehlicitate foeliciꝰ? Perdiderat omnia, quae dederat Deus. Sed habuerat ipsū, qui dederat omnia, Deum. D•ta perdiderat, non datorem. Omnia perdiderat, & plentis erat. Idem in Psal. 66. & de divers. 12.
5. xAct. 14. 17.
6. yPhilip. 4. 4.

Yea, but how can we rejoice, peradventure ⟨p. 56⟩will some say,^z amidst so many crosses and calamities² as Gods Church and Children are daily vexed and annoyed with, yea and our selves also among the rest? Or how can we rejoice, when we have so many sins and corruptions to be sorry for? Yea, how may we lawfully rejoice, when^a we are called unto heaviness and solemn humiliation, when we are commanded and enjoined by God, to mourn and lament? When either our own estate or Gods Churches is such, that^b not to be sorry, and to be even sick with sorrow, may well seem a sin?

Yea, but how can we reioyce, peraduenture ⟨p. 56⟩will some say,^z amids so many crosses and calamities² as Gods Church and Children are daily vexed and annoyed with, yea and our selues also among the rest? Or how can wee reioyce, when we haue so many sinnes and corruptions to be sory for? Yea, how may we lawfully reioyce, when^a we are called vnto heauinesse and solemne humiliation, when we are commanded and enioyned by God, to mourne and lament? When either our owne estate or Gods Churches is such, that^b not to be sorie, and to be euen sicke with sorrow, may well seeme a sinne?

1. z[Greek or Hebrew]. &c. Basil. Caes. hom. 4. Quem vide ibid. & homil. etiam 5.〈non-Latin alphabet〉. &c. Basil. Caes. hom. 4. Quem vide ibid. & homil. etiam 5.
2. 2Objection.Obiection.
3. aIsaiah. 22. 12.Esai. 22. 12.
4. bAmos 6. 6. See the Spark.Amos 6. 6. See the Sparke.

To this I answer:

1.¹ We must ever remember so to keep one Commandment, that we break not another. ^cRepent, is one Commandment;^d Rejoice, is another. And he that commandeth the one, hath enjoined also the other. As Saint James therefore reasoneth,^e He that said, Thou shalt not kill, hath said also, Thou shalt not commit adultery; though thou doest not kill therefore, yet if thou do commit adultery, thou art a transgressor. So here, he that hath commanded us to be sorry for our sins, and for the afflictions of our brethren, hath commanded us also^f evermore to rejoice. And therefore though we fail not in sorrow for our sins, or for our brethren's afflictions, yet if we wilfully banish and abandon this spiritual joy which Gods Spirit requireth of us, we make our selves thereby guilty of sin in Gods sight. A sin it may be^g not to be sorry at some time: and a sin it is for Gods Child ⟨p. 57⟩at any time not to joy. They say that^h Negative precepts or prohibitions only, tie at, and unto all times: But this Affirmative injunction also concerning a Christian mans joy, ⁱadmitteth no intermission, but tieth unto all times. Sorrow may be sometime out of season: this spiritual joy, as of some food we say, is never unseasonable. The godly are at some times^k prohibited the one: they are never inhibited, but enjoined ever the other. Yea mark what I say; it is undoubtedly true: Albeit few be prone to offend that way, yet a man may offend even in excessive sorrow for sin, in thinking too much on his sins, in mourning unmeasurably for his sins. If such thy meditation of thy sin, and sorrow for thy sin shall so far prevail with thee, that thou art wholly^l swallowed up with it, or by means of it, art either^m detained from, or disabled unto, and made wholly unfit for the performance of other necessary duties, that thy sorrow doth then make thee guilty of sin, and thou hast just cause to be sorry for that sorrow.

1.¹ We must euer remember so to keepe one Commandement, that we breake not another. ^cRepent, is one Commandement;^d Reioyce, is another. And he that commandeth the one, hath enioyned also the other. As Saint Iames therefore reasoneth,^e Hee that said, Thou shalt not kill, hath said also, Thou shalt not commit adulterie; though thou doest not kill therefore, yet if thou doe commit adultery, thou art a transgressor. So here, he that hath commanded vs to be sory for our sinnes, and for the afflictions of our brethren, hath commanded vs also^f euermore to reioyce. And therefore though wee faile not in sorrow for our sinnes, or for our brethrens afflictions, yet if we wilfully banish and abandon this spirituall ioy which Gods Spirit requireth of vs, we make our selues thereby guiltie of sin in Gods sight. A sinne it may be^g not to be sory at some time: and a sinne it is for Gods Childe ⟨p. 57⟩at any time not to ioy. They say that^h Negatiue precepts or prohibitions only, tie at, and vnto all times: But this Affirmatiue iniunction also concerning a Christian mans ioy, ⁱadmitteth no intermission, but tieth vnto all times. Sorrow may be sometime out of season: this spirituall ioy, as of some food wee say, is neuer vnseasonable. The godly are at some times^k prohibited the one: they are neuer inhibited, but enioyned euer the other. Yea marke what I say; it is vndoubtedly true: Albeit few be prone to offend that way, yet a man may offend euen in excessiue sorrow for sinne, in thinking too much on his sinnes, in mourning vnmeasurably for his sinnes. If such thy meditation of thy sinne, and sorrow for thy sinne shall so farre preuaile with thee, that thou art wholly^l swallowed vp with it, or by meanes of it, art either^m detained from, or disabled vnto, and made wholly vnfit for the performance of other necessary duties, that thy sorrow doth then make thee guiltie of sinne, and thou hast iust cause to be sory for that sorrow.

1. 1Answer 1.
2. cMatth. 4. 17. Mark. 1. 14.
3. dMatth. 5. 12. Luke 10. 20.
4. eJam. 2. 11.Iam. 2. 11.
5. f1 Thess. 5. 16.
6. g1 C•r. 5. 2.
7. hPraecepta negativa ligant semper & ad semper. Affirmativa semper, sed non ad semper. Thō. Aquin. sum. p. 1•. 2. •. q. 71. a. 5. & q. 88. a. 1. & q. 100. a. 10. & Gerson. reg. mor.Praecepta negativa ligant semper & ad semper. Affirmativa semper, sed non ad semper. Thō. Aquin. sum. p. 1•. 2. •. q. 71. a. 5. & q. 88. a. 1. & q. 100. a. 10. & Gerson. reg. mor.
8. iContinuum vult esse & nō interruptum gaudium nostrum. Gilbert. in Cant. 10.Continuum vult esse & nō interruptum gaudium nostrum. Gilbert. in Cant. 10.
9. kNehem. 8. 9, 10.
10. l2 Cor. 2. 7.
11. mQuomodo Sen• ad Polyb. c. 26. Non licet tibi flere, ut multos flentes audire possis. Ut periclitantium lachrymae possint, tibi tuae assiccandae sunt.Quomodo Sen• ad Polyb. c. 26. Non licet tibi flere, ut multos flentes audire possis. Vt periclitantium lachrymae possint, tibi tuae assiccandae sunt.

2.¹ Joy and grief, in some degree at least, may well stand together. As true joy may well stand with some fear. ⁿRejoice before him, saith the Psalmist, with fear. So^* true joy may well stand with some grief. ^oAs sorrowing, saith the Apostle, and yet always rejoicing. He that hath commanded us to sorrow sometime, would never else have enjoined us^p at all times to rejoice. There is joy even in grief; as there is grief even in joy. Yea, though it may seem strange, yet it ⟨p. 58⟩is questionless true, the greater grief sometime the greater joy; and the greater joy, the greater grief. A man may at the same time both be exceeding sorry for his sin, and yet rejoice exceedingly in the apprehension of Gods mercy, in the free pardon and forgiveness of it. Yea, the greater grief a man hath for his sins, the more cause of joy he hath even in that regard. And the greater joy a man hath in the apprehension of Gods favour in the forgiveness of his sin, the greater grief and sorrow for his sin it usually worketh in him. As where^q the servile fear ceaseth, that regardeth nothing but wrath, there the filial ^rfear of offending groweth usually most rife: For^s the more a man is assured of Gods love towards him, the more he loveth God; and^t the more he loveth him, the more afraid is he of offending him: So^u where the inward gals cease of a guilty conscience, there sincere grief for sin groweth fresher than ever before. To illustrate this by some familiar comparison. Suppose one that stood guilty of high Treason against his Sovereign, and that not in some inferior kind, but in the highest degree, either having made a violent assault upon the person of^x the Lords Anointed, or having not by accident, as^y he sometime that slew Croesus his Son, but by a malicious train taken away the life of his only Son that should have succeeded him, having no other issue, in the Kingdom; and having been arraigned and condemned for the same, yet should by his Sovereign ⟨p. 59⟩out of his gracious disposition, and at the earnest suit of some about him, have the fact pardoned him, and his pardon sent him. This party doubtless, as he could not but exceedingly rejoice in so undeserved, in so unexpected a favour;

2.¹ Ioy and griefe, in some degree at least, may well stand together. As true ioy may well stand with some feare. ⁿReioyce before him, saith the Psalmist, with feare. So^* true ioy may well stand with some griefe. ^oAs sorrowing, saith the Apostle, and yet alwaies reioycing. He that hath commanded vs to sorrow sometime, would neuer else haue enioyned vs^p at all times to reioyce. There is ioy euen in griefe; as there is griefe euen in ioy. Yea, though it may seeme strange, yet it ⟨p. 58⟩is questionlesse true, the greater griefe sometime the greater ioy; and the greater ioy, the greater griefe. A man may at the same time both be exceeding sory for his sinne, and yet reioyce exceedingly in the apprehension of Gods mercie, in the free pardon and forgiuenesse of it. Yea, the greater griefe a man hath for his sinnes, the more cause of ioy hee hath euen in that regard. And the greater ioy a man hath in the apprehension of Gods fauour in the forgiuenesse of his sinne, the greater griefe and sorrow for his sinne it vsually worketh in him. As where^q the seruile feare ceaseth, that regardeth nothing but wrath, there the filiall ^rfeare of offending groweth vsually most rife: For^s the more a man is assured of Gods loue towards him, the more he loueth God; and^t the more he loueth him, the more afraid is he of offending him: So^u where the inward gals cease of a guiltie conscience, there sincere griefe for sinne groweth fresher than euer before. To illustrate this by some familiar comparison. Suppose one that stood guiltie of high Treason against his Soueraigne, and that not in some inferiour kinde, but in the highest degree, either hauing made a violent assault vpon the person of^x the Lords Anointed, or hauing not by accident, as^y he sometime that slew Craesus his Sonne, but by a malitious traine taken away the life of his only Sonne that should haue succeeded him, hauing no other issue, in the Kingdome; and hauing been arraigned and condemned for the same, yet should by his Soueraigne ⟨p. 59⟩out of his gratious disposition, and at the earnest suit of some about him, haue the fact pardoned him, and his pardon sent him. This partie doubtlesse, as he could not but exceedingly reioyce in so vndeserued, in so vnexpected a fauour;

1. 1Answer 2.
2. nPsal. 2. 11. Sic Matth. 28. 8.
3. *Habemus luctum gaudio mixtū. Petr. Martyr. in 2 Sam. 24.Habemus luctum gaudio mixtū. Petr. Martyr. in 2 Sam. 24.
4. o2 Cor. 6. 10.
5. pPhilip. 4. 4.
6. q1 John 4. 18.1 Iohn 4. 18.
7. rHosh. 3. 5. Timor ne pecces. Aliud est enim timere quia peccaveris; aliud timere ne pieces. Philip. in Job.Hosh. 3. 5. Timor ne pecces. Aliud est enim timere quia peccaveris; aliud timere ne pecces. Philip. in Iob.
8. s1 John 4. 19.1 Iohn 4. 19.
9. tGenes. 39. 9. Psal 97. 10. Prov 8. 13. Absit enim ut timore p•reat amor, si castus est timor. Aug. in Psal. 118. Nemo melius diligit, quàm qui maximè veretur offender. Salvian. ep. 4.Genes. 39. 9. Psal 97. 10. Prov 8. 13. Absit enim ut timore p•reat amor, si castus est timor. Aug. in Psal. 118. Nemo melius diligit, quàm qui maximè veretur offendere. Salvian. ep. 4.
10. uCessat horror, crescit dolour.Cessat horror, crescit dolor.
11. x1 Sam. 24. 7, 11. & 26. 9.
12. yAdrastus Midae filius, Gordrj nepos. Herodot. in C•o. Is •iquidem Attic Cr••si filium error pari interfecit, quo Gualterus Tirrell Guliel••on Rufum Anglorum Regem inter venandum interemit. Henr. Hunting. rer. Angl. l. 7. & Rog. Hoveden annal. part. 1.Adrastus Midae filius, Gordrj nepos. Herodot. in C•o. Is •iquidem Aty• Cr••si filium errore pari interfecit, quo Gualterus Tirrell Guliel••on Rufum Anglorum Regem inter venandum interemit. Henr. Hunting. rer. Angl. l. 7. & Rog. Hoveden annal. part. 1.

so withal, if he had any spark of grace or good nature at all in him, the very apprehension of his Sovereigns gracious disposition, would make him mourn for his foul fact more than ever before, considering with himself how wretchedly and unworthily he had carried himself toward one whom he found so graciously, beyond and above all, either expectation or imagination, disposed. The case is ours in effect: and not to insist long upon application of it: It may hereby plainly appear, how spiritual joy, may well stand with godly grief, and these two affections that seem the one contrary to the other, may yet agree well together in a Christian mans soul: since that the more a man joyeth in the assurance of Gods goodness toward him, the more he must needs grieve to consider how by his wicked and rebellious courses, he hath demeaned himself wretchedly and unworthily toward that God, whom he findeth so graciously affected toward him.

so withall, if he had any sparke of grace or good nature at all in him, the very apprehension of his Soueraignes gratious disposition, would make him mourne for his foule fact more than euer before, considering with himselfe how wretchedly and vnworthily hee had caried himselfe toward one whom he found so gratiously, beyond and aboue all, either expectation or imagination, disposed. The case is ours in effect: and not to insist long vpon application of it: It may hereby plainly appeare, how spirituall ioy, may well stand with godly griefe, and these two affections that seeme the one contrary to the other, may yet agree well together in a Christian mans soule: since that the more a man ioyeth in the assurance of Gods goodnesse toward him, the more he must needs grieue to consider how by his wicked and rebellious courses, hee hath demeaned himselfe wretchedly and vnworthily toward that God, whom he findeth so gratiously affected toward him.

^zA man may mourn for his sins then, and yet rejoice in Gods mercy; be sorry for his transgression, and yet have joy of his pardon. And in like manner may he be grieved heartily for the present afflictions of Joseph, and that even so as he may be sick with grief again; and yet ⟨p. 60⟩withal be cheered and comforted in the consideration of that happy issue of them, that^a Gods fatherly care of his Church, his power, his providence, his gracious promise, and his own Faith building thereupon, give him good hope and assurance, that they shall have in the end. For the Grief of Gods Children in these cases is not a desperate grief, but^b a sorrow mixed with Faith and Hope. ^cIt is but a storm, said that good Bishop, and within a while it will •uer. And,^d The Rod of the wicked, saith the Psalmist, shall not rest upon the Lot of the Righteous. ^eNor will God utterly cast off his people; ^fnor forsake his inheritance for ever. ^gBut though he send afflictions in upon them, ^hto scour and to cleanse them, yet ⁱhe will return again to them, and have compassion on them, ^kaccording to the multitude of his mercies; and ^lturn again their Captivity, as the Rivers in the South. ^mWhen he hath by their adversaries wrought his own work upon them, (forⁿ even such also do his work, though against their own will:)^o he will turn his hand upon them, and ^putterly destroy them, ^ras the Father ^sto please the Child again, and to testify his reconcilement to it, is content sometime to cast the rod into the fire, that he had corrected it with before. Yea the more men take Gods wrath to heart, and the more they are humbled under his hand, (be the same either on themselves or others,) the more comfort may they have in their humiliation, ⟨p. 61⟩as conceiving thereby the greater hope and assurance, that God will in mercy the sooner hasten the deliverance of his distressed ones, and the confusion of their oppressors.

^zA man may mourne for his sinnes then, and yet reioyce in Gods mercie; be sorie for his transgression, and yet haue ioy of his pardon. And in like manner may he be grieued heartily for the present afflictions of Ioseph, and that euen so as hee may be sicke with griefe againe; and yet ⟨p. 60⟩withall be cheered and comforted in the consideration of that happie issue of them, that^a Gods fatherly care of his Church, his power, his prouidence, his gratious promise, and his owne Faith building thereupon, giue him good hope and assurance, that they shall haue in the end. For the Griefe of Gods Children in these cases is not a desperate griefe, but^b a sorrow mixt with Faith and Hope. ^cIt is but a storme, said that good Bishop, and within a while it will •uer. And,^d The Rod of the wicked, saith the Psalmist, shall not rest vpon the Lot of the Righteous. ^eNor will God vtterly cast off his people; ^fnor forsake his inheritance for euer. ^gBut though he send afflictions in vpon them, ^hto scoure and to cleanse them, yet ⁱhe will returne againe to them, and haue compassion on them, ^kaccording to the multitude of his mercies; and ^lturne againe their Captiuitie, as the Riuers in the South. ^mWhen he hath by their aduersaries wrought his owne worke vpon them, (forⁿ euen such also doe his worke, though against their owne will:)^o hee will turne his hand vpon them, and ^pvtterly destroy them, ^ras the Father ^sto please the Childe againe, and to testifie his reconcilement to it, is content sometime to cast the rod into the fire, that he had corrected it with before. Yea the more men take Gods wrath to heart, and the more they are humbled vnder his hand, (be the same either on themselues or others,) the more comfort may they haue in their humiliation, ⟨p. 61⟩as conceiuing thereby the greater hope and assurance, that God will in mercie the sooner hasten the deliuerance of his distressed ones, and the confusion of their oppressors.

1. zCompare Psal. 32. 1, 5. with Psal. 51. 1, 2, 17. Possumus simul & dolere in nobis, & gaudere in Domino. Petr. Martyr. in 2 Sam. 24.
2. aVers. 8, 10. •sai. 27. 1, 3. & 49. 15. 1 Cor. 10. 13.
3. bPsal. 102. 13, 19, 20. & 119. 49, 50, 52, 81.
4. c[Greek or Hebrew]. Nubecula est, illico pertransibit. Athanasius apud Socratem hist. Eccles. l. 3. c. 14.〈non-Latin alphabet〉. Nubecula est, illico pertransibit. Athanasius apud Socratem hist. Eccles. l. 3. c. 14.
5. dPsal. 125. 3.
6. ePsal. 94. 14.
7. fLament. 3. 31.
8. gLam. 3. 32.
9. hDan. 11. 35.
10. iMica 7. 19.
11. kPsal. 106. 45.
12. lPsal. 126. 4.
13. mIsaiah. 10. 5, 12, 16, 17, 18.Esai. 10. 5, 12, 16, 17, 18.
14. nEjus consilijs militant, etiam qui ejus consilijs repugnant. Greg. Agunt quod vult Deus, sed nō volunt quod vult Deus. Bern. de grat. & lib. arb.Ejus consilijs militant, etiam qui ejus consilijs repugnant. Greg. Agunt quod vult Deus, sed nō volunt quod vult Deus. Bern. de grat. & lib. arb.
15. oPsal. 81. 14.
16. pPsal. 78. 66. & 9. 5.
17. rUtitur Deus creatura rationali sed malevola, ut virga, quam correcto silio pater in ignem tanquam sarmentum inutile abjicit. Bern. de grat. & lib. arb.Vtitur Deus creatura rationali sed malevola, ut virga, quam correcto silio pater in ignem tanquam sarmentum inutile abjicit. Bern. de grat. & lib. arb.
18. sPuer ergo es, qui nisi virgam qua verberatus es, verberari aut cremari videris, plorare non desistis. Idem inecstas.

And thus again may a man^t mourn as heartily for the sins also of others, as he doth or would do for his own, and^u lament even with floods of tears their folly, and misery like to ensue on it; and yet^x have joy withal of his own conversion, and assurance of salvation: as ^ythose that are safe on shore, having escaped shipwreck, may at the same time both commiserate the distress and danger of those that are still wallowing in the Sea amidst the waves, and bickering with the billows there, in jeopardy every instant to be swallowed up irrecoverably in the deep; and yet the whilst rejoice also in, and be thankful unto God for their own safety. Joy and grief therefore may well concur and agree together.^z Nor do Gods Commandments herein cross or contradict one another. We may well sorrow sometimes, and yet always rejoice.

And thus againe may a man^t mourne as heartily for the sins also of others, as he doth or would doe for his owne, and^u lament euen with flouds of teares their folly, and misery like to ensue on it; and yet^x haue ioy withall of his owne conuersion, and assurance of saluation: as ^ythose that are safe on shore, hauing escaped shipwracke, may at the same time both commiserate the distresse and danger of those that are still wallowing in the Sea amids the waues, and bickering with the billowes there, in ieopardie euery instant to be swallowed vp irrecouerably in the deepe; and yet the whilst reioyce also in, and be thankfull vnto God for their own safetie. Ioy and griefe therefore may well concurre and agree together.^z Nor doe Gods Commandements herein crosse or contradict one another. Wee may well sorrow sometimes, and yet alwaies reioyce.

1. tPsalm. 119. 158, 139.
2. uPsal. 119. 136. Jerem. 9. 1.Psal. 119. 136. Ierem. 9. 1.
3. xPsalm. 119. 162, 163, 166. Jer. 16. 19.Psalm. 119. 162, 163, 166. Ier. 16. 19.
4. ySuave, marry magno turbantibus aequora ventis, E terra magnum alterius spectare laborem; Nō quia vexari quenquā est jucunda voluptae, Sed quibus ipse malis careas, quia cernere suave est. Lucret. l. 2. [Greek or Hebrew]. Basil. Caes. hom. 4.Suave, mari magno turbantibus aequora ventis, E terra magnum alterius spectare laborem; Nō quia vexari quenquā est jucunda voluptae, Sed quibus ipse malis careas, quia cernere suave est. Lucret. l. 2. 〈non-Latin alphabet〉. Basil. Caes. hom. 4.
5. zLex legi non miscetur; (sed nec adversatur:) utraque sua it uta. Sen. de benef. l. 6. c. 6.Lex legi non miscetur; (sed nec adversatur:) utraque sua it vta. Sen. de benef. l. 6. c. 6.

3.¹ Even in the greatest afflictions may Gods Children have much joy. For,^* To the just, or the upright, ariseth light in darkness, saith the Psalmist. ^“The ungodly meet with darkness oft in the day: the godly have light oft even in the night: ^†The Sun goeth down at noon-day oft with the one: it riseth oft even at mid-night ⟨p. 62⟩with the other.^a In whom you trust, saith Saint Peter, and rejoice with a joy unspeakable and glorious; albeit, by occasion of manifold temptations, ye are for a season in some sorrow. And,^b My Brethren, saith Saint James, count it exceeding joy, when you fall into many trials or troubles. And, ^*Great is my rejoicing; I am full of comfort; I have joy over-abundant in all my tribulations, saith Saint Paul. They may retain joy in them, yea they may draw matter of joy from them.^c They may retain joy in them: For it is another kind of matter, and a matter of far greater consequence, that is the ground of their joy.^d A Christian mans joy dependeth not upon freedom from afflictions, but^e upon the assurance of Gods favour towards him for the present, and upon his hopes of future matters. Yea they may draw matter of joy from them: Since they do, or may know that they are good for them, and do work for their good:^f I know, saith the Apostle, that this shall turn to my salvation. And, ^gAll things work together for the good of those that love God. And as the sick man therefore may rejoice at the coming of the Surgeon, (though he know full well that he must needs put him to much pain,) that cometh to saw off some part gangrened, or to cut him of the stone: So may the godly have joy, not in only, but^* of those afflictions that befall them, knowing them to be^h Gods loving and fatherly chastisements of them for their good; and considering thatⁱ though no such chastisement for the time ⟨p. 63⟩seem joyous, but grievous, yet they bring forth the peaceable fruit of righteousness in those that are therewith exercised. And this the rather, when the afflictions that befall them are such, as tend directly to give them the greater assurance of their future eternal happiness. As the Apostle telleth the Philippians, That^k their adversaries rage and fury against them, was as well an evident sign of the salvation of the one, as of the destruction of the other:

3.¹ Euen in the greatest afflictions may Gods Children haue much ioy. For,^* To the iust, or the vpright, ariseth light in darknesse, saith the Psalmist. ^“The vngodly meet with darknesse oft in the day: the godly haue light oft euen in the night: ^†The Sunne goeth downe at noone-day oft with the one: it riseth oft euen at mid-night ⟨p. 62⟩with the other.^a In whom you trust, saith Saint Peter, and reioyce with a ioy vnspeakable and glorious; albeit, by occasion of manifold temptations, yee are for a season in some sorrow. And,^b My Brethren, saith Saint Iames, count it exceeding ioy, when you fall into many trials or troubles. And, ^*Great is my reioycing; I am full of comfort; I haue ioy ouer-abundant in all my tribulations, saith Saint Paul. They may retaine ioy in them, yea they may draw matter of ioy from them.^c They may retaine ioy in them: For it is another kinde of matter, and a matter of farre greater consequence, that is the ground of their ioy.^d A Christian mans ioy dependeth not vpon freedome from afflictions, but^e vpon the assurance of Gods fauour towards him for the present, and vpon his hopes of future matters. Yea they may draw matter of ioy from them: Since they doe, or may know that they are good for them, and doe worke for their good:^f I know, saith the Apostle, that this shall turne to my saluation. And, ^gAll things worke together for the good of those that loue God. And as the sicke man therefore may reioyce at the comming of the Surgion, (though he know full well that hee must needs put him to much paine,) that commeth to saw off some part gangreaned, or to cut him of the stone: So may the godly haue ioy, not in only, but^* of those afflictions that befall them, knowing them to be^h Gods louing and fatherly chastisements of them for their good; and considering thatⁱ though no such chastisement for the time ⟨p. 63⟩seeme ioyous, but grieuous, yet they bring forth the peaceable fruit of righteousnesse in those that are therewith exercised. And this the rather, when the afflictions that befall them are such, as tend directly to giue them the greater assurance of their future eternall happinesse. As the Apostle telleth the Philippians, That^k their aduersaries rage and furie against them, was as wel an euident signe of the saluation of the one, as of the destruction of the other:

1. 1Answer 3.
2. *Psal. 112. 4. Lux oritur justo, quae non oritur injusto. Aug. in Psal. 96.
3. “Isaiah. 59. 10.Esai. 59. 10.
4. †Amos. 8. 9.
5. a1 Pet. 1. 8.
6. bJam. 1. 2.Iam. 1. 2.
7. *• Cor. 7. 4.
8. cSapienti contexitur gaudium: nulla rumpitur causa, nulla fortuna. Sen. ep. 72.
9. dNunquam credideris foelicē quenquam ex foelicitate suspensum: fragilibus innititur, qui adventitio laetus est. Ibid. 98.Nunquam credideris foelicē quenquam ex foelicitate suspensum: fragilibus innititur, qui adventitio laetus est. Ibid. 98.
10. eRom. 5. 1, 2, 3.
11. fPhilip. 1. 19.
12. gRom. 8. 28.
13. *In ipsa tribulatione spes gloriae est: imò & ipsa in tribulatione gloria cō tinetur: sicut spes fructus in semine, sic & ipse fructus in semine est. Bern. in Psal. 90. ser. 17.In ipsa tribulatione spes gloriae est: imò & ipsa in tribulatione gloria cō tinetur: sicut spes fructus in semine, sic & ipse fructus in semine est. Bern. in Psal. 90. ser. 17.
14. hHebr. 12. 6, 10. [Greek or Hebrew]. Aristot. ethic. l. 2. c. 3. [Greek or Hebrew]. Idem rbel. l. 1. c. 14.Hebr. 12. 6, 10. 〈non-Latin alphabet〉. Aristot. ethic. l. 2. c. 3. 〈non-Latin alphabet〉. Idem rbel. l. 1. c. 14.
15. iHebr. 12. 11.
16. kPhilip. 1. 19.

and the Thessalonians, That ^ltheir sufferings for Christ and his Kingdom, did evidently show that God had vouchsafed them a part in that Kingdom, for which he had called them in such sort to suffer: and that^m their troubles here were a pledge and seal of their eternal rest there. For,ⁿ This is a true and a sure assertion, saith the same Apostle, that if we die with Christ, we shall live with him; if we suffer for him, we shall reign with him. And why may not Gods Children rejoice then, even in their greatest afflictions, when they shall consider that^o this ^plight trouble that lasteth but for a short season shall procure unto them, as the Apostle speaketh,^q. an exceeding excessive eternal weight of glory. For the further confirmation and fuller illustration of this point, consider we the Nature of that excellent Creature, one of^r the first of Gods works, that this Joy of Gods Children is compared to in my Text. Concerning which, I will make bold to insert here a very comfortable Meditation of a Nameless Author, and that somewhat more largely, because the Book is not commonly to ⟨p. 64⟩be had.^s We see and prove, saith this Author, by daily experience, how powerful and dreadful a thing the darkness of the Night is. For when it falleth, ^tit covereth and muffleth up the face of the whole world; ^uit obscureth and hideth the hue and the fashion of all creatures; it bindeth up all hands, and breaketh off all employments; (^x The Night cometh, saith our Saviour, wherein no man can work;) ^yit arresteth and keepeth captive all living wights, men and beasts, that they must be still and rest there, where it arresteth them; yea ^zit maketh them fearful and faint-hearted, full of fancies, and much subject to frights. It is of all others such a powerful and unconquerable Tyrant, as no man is able to withstand. And yet nevertheless, ^ait is not of that might that it is able to overwhelm, or to quench the least light in the world. For we see that ^bthe darker the Night is, the clearer the Stars shine: Yea the least ^ccandles light that is lighted, withstandeth the whole night, and not only suffereth not the darkness to cover, or to smother and oppress it, but it giveth light also even in the middest of the darkness, and beateth it back for some space and distance on every side of it:

and the Thessalonians, That ^ltheir sufferings for Christ and his Kingdome, did euidently shew that God had vouchsafed them a part in that Kingdome, for which he had called them in such sort to suffer: and that^m their troubles here were a pledge and seale of their eternall rest there. For,ⁿ This is a true and a sure assertion, saith the same Apostle, that if we die with Christ, we shall liue with him; if wee suffer for him, wee shall reigne with him. And why may not Gods Children reioyce then, euen in their greatest afflictions, when they shall consider that^o this ^plight trouble that lasteth but for a short season shal procure vnto them, as the Apostle speaketh,^q. an exceeding excessiue eternall weight of glory. For the further confirmation and fuller illustration of this point, consider we the Nature of that excellent Creature, one of^r the first of Gods workes, that this Ioy of Gods Children is compared to in my Text. Concerning which, I will make bold to insert here a very comfortable Meditation of a Namelesse Author, and that somewhat more largely, because the Booke is not commonly to ⟨p. 64⟩be had.^s We see and proue, saith this Author, by daily experience, how powerfull and dreadfull a thing the darknesse of the Night is. For when it falleth, ^tit couereth and muffleth vp the face of the whole world; ^uit obscureth and hideth the hue and the fashion of all creatures; it bindeth vp all hands, and breaketh off all imployments; (^x The Night commeth, saith our Sauiour, wherein no man can worke;) ^yit arresteth and keepeth captiue all liuing wights, men and beasts, that they must be still and rest there, where it arresteth them; yea ^zit maketh them fearefull and faint-hearted, full of fancies, and much subiect to frights. It is of all others such a powerfull and vnconquerable Tyrant, as no man is able to withstand. And yet neuerthelesse, ^ait is not of that might that it is able to ouerwhelme, or to quench the least light in the world. For we see that ^bthe darker the Night is, the clearer the Stars shine: Yea the least ^ccandles light that is lighted, withstandeth the whole night, and not only suffereth not the darknesse to couer, or to smother ano oppresse it, but it giueth light also euen in the middest of the darknesse, and beateth it backe for some space and distance on euery side of it:

1. l2 Thess. 1. 5.
2. m2 Thess. 1. 7.
3. n[Greek or Hebrew]. 2 Tim. 2. 11, 12.〈non-Latin alphabet〉. 2 Tim. 2. 11, 12.
4. o2 Cor. 4. 17.
5. p[Greek or Hebrew].〈non-Latin alphabet〉.
6. q[Greek or Hebrew]〈non-Latin alphabet〉
7. rGenes. 1. 3. 2 Cor. 4. 6. [Greek or Hebrew]. Basil. hexā. serm. 2.Genes. 1. 3. 2 Cor. 4. 6. 〈non-Latin alphabet〉. Basil. hexā. serm. 2.
8. sA Sermon on the Psalme Qui habitat, or Psalm 91. translated out of high Dutch into English, and printed at London by Leonard Askell.A Sermon on the Psalme Qui habitat, or Psalme 91. translated out of high Dutch into English, and printed at London by Leonard Askell.
9. t- luccque pulja Telluris toti tenebra• induxerat orbi Umbra. Ovid. metam. l. 13. - ruit Oceano nox, Involvens umbra magna terramque polumque. Virg. Aen. l. 2.- luccque pulja Telluris toti tenebra• induxerat orbi Vmbra. Ovid. metam. l. 13. - ruit Oceano nox, Involvens umbra magna terramque polumque. Virg. Aen. l. 2.
10. uJam colour unus inest rebus, tenebrisque teguntur Omnia. Ovid. fast. l. 4. Nocte latent mendae; - Horaque formosam (deformem potiùs) quemlibet illa facit. Idem art. - 1. & rebus nox abstulit atra colorē. Virg. de quo Jul. Scal. ad Cardan. exerc. 75. §. 7.Iam color unus inest rebus, tenebrisque teguntur Omnia. Ovid. fast. l. 4. Nocte latent mendae; - Horaque formosam (deformem potiùs) quemlibet illa facit. Idem art. - 1. & rebus nox abstulit atra colorē. Virg. de quo Iul. Scal. ad Cardan. exerc. 75. §. 7.
11. xJohn 9. 4. Tempus erat, quo cuncta silent. Ovid. met. l. 10. Urbe silent tota. Idem amor. 1. 6. - positoque labour dierum Patem nocte datam mortalibus orbis agebat. Silius Punic. l. 7. Hinc, Furiosa res est in tenebris impetus. Sen. ep. 110.Iohn 9. 4. Tempus erat, quo cuncta silent. Ovid. met. l. 10. Vrbe silent tota. Idem amor. 1. 6. - positoque labore dierum Patem nocte datam mortalibus orbis agebat. Silius Punic. l. 7. Hinc, Furiosa res est in tenebris impetus. Sen. ep. 110.
12. yExod. 10. 22, 23. Omnia noctis erant.-Varre Argonaut. Quod laudat Ovidius apud Sen. controv. 16.
13. zIsaiah. 59. 10. Gen. 15. 12.-pueri trepidant atque omnia caecis In tenebris pavitant finguntque. Lucret. l. 2. Idem omnibus ferè accidit, videndi sensu sensuum praestantissimo, oculique qui corporis dux est, praesidio per tenebras destituti. Lambin.Esai. 59. 10. Gen. 15. 12.-pueri trepidant atque omnia caecis In tenebris pavitant finguntque. Lucret. l. 2. Idem omnibus ferè accidit, videndi sensu sensuum praestantissimo, oculique qui corporis dux est, praesidio per tenebras destituti. Lambin.
14. aLux in tenebris lucet. John 1. 5.Lux in tenebris lucet. Iohn 1. 5.
15. bSidera nocte unicant. Ovid. met. l. 7. Stellas coeli non extinguit nox. Ex Aug. Prosper▪ sent. 120.
16. c2 Pet. 1. 19.

So that which way soever it is borne, or wheresoever it cometh, there must darkness depart and give place ⟨p. 65⟩unto the light; all the power and the dreadfulness of it, cannot help or prevail ought against it. And though the Light be so weak, that it cannot cast light far about, or drive the darkness far from it, as in the spark of an hot coal, yet cannot the darkness cover or conceal, and much less quench it; but it giveth light to it self alone at least, so that it may be seen a far off in the dark; and it remaineth unconquered of the dark, though it cannot help other things, nor give light unto them. Yea (that that is yet more wonderful) ^da rotten shining piece of wood, which hath the faintest light that can be found, yet remaineth invincible of all the power of darkness; and the more it is compassed about with darkness, the clearer light it giveth. So little is darkness able to overcome or keep down any light; but that it ruleth, and vanquisheth, and expelleth the darkness, which else overwhelmeth, and snareth, and fettereth and putteth all things in fear. Now if this Natural Light, but ^eGods Creature, be so powerful and so able to prevail against the darkness of the Night: Why should not that spiritual Light, that ^fGods Spirit doth kindle and set up in the hearts of Gods Children? Yea why should not God himself, ^gthe only true and eternal Light, ^hthe Creator of that Light, and the ⁱWell-spring of Life and Light, ^kdwelling himself by his Spirit in the hearts of the Faithful, ^lbe able to afford them light in darkness, and to minister sound joy and sweet comfort unto them, in the very midst of their heaviest and most hideous afflictions? He can doubtless do it at all times; yea and many ⟨p. 66⟩times also he doth it. For,^m Blessed be God, saith the Apostle, the Father of our Lord Jesus Christ, the Father of Mercies, and the God of all Consolation, that comforteth us in all our Troubles: Yea, that not only comforteth us, but comforteth us in that manner and measure, thatⁿ As our Tribulations abound for Christ, so our Consolations also abound in Christ. And certainly as Well-water is wont in Winter-time to be warmest; so many times Gods Children in the middest of their greatest afflictions;

So that which way soeuer it is borne, or wheresoeuer it commeth, there must darknesse depart and giue place ⟨p. 65⟩vnto the light; all the power and the dreadfulnesse of it, cannot helpe or preuaile ought against it. And though the Light be so weake, that it cannot cast light far about, or driue the darknesse far from it, as in the sparke of an hot coale, yet cannot the darknesse couer or conceale, and much lesse quench it; but it giueth light to it selfe alone at least, so that it may be seene a far off in the darke; and it remaineth vnconquered of the darke, though it cannot helpe other things, nor giue light vnto them. Yea (that that is yet more wonderfull) ^da rotten shining peece of wood, which hath the faintest light that can be found, yet remaineth inuincible of all the power of darknesse; and the more it is compassed about with darknesse, the clearer light it giueth. So little is darknesse able to ouercome or keepe downe any light; but that it ruleth, and vanquisheth, and expelleth the darknesse, which else ouerwhelmeth, and suareth, and fettereth and putteth all things in feare. Now if this Naturall Light, but ^eGods Creature, be so powerfull and so able to preuaile against the darknesse of the Night: Why should not that spirituall Light, that ^fGods Spirit doth kindle and set vp in the hearts of Gods Children? Yea why should not God himselfe, ^gthe only true and eternall Light, ^hthe Creator of that Light, and the ⁱWell-spring of Life and Light, ^kdwelling himselfe by his Spirit in the hearts of the Faithfull, ^lbe able to afford them light in darknesse, and to minister sound ioy and sweet comfort vnto them, in the very midst of their heauiest and most hideous afflictions? Hee can doubtlesse doe it at all times; yea and many ⟨p. 66⟩times also he doth it. For,^m Blessed be God, saith the Apostle, the Father of our Lord Iesus Christ, the Father of Mercies, and the God of all Consolation, that comforteth vs in all our Troubles: Yea, that not only comforteth vs, but comforteth vs in that manner and measure, thatⁿ As our Tribulations abound for Christ, so our Consolations also abound in Christ. And certainly as Well-water is wont in Winter-time to be warmest; so many times Gods Children in the middest of their greatest afflictions;

1. dFelium in tenebris fulgent radiantque oculi: quin & multorum piscium refulgent aridi; sicut robusti caudices vetustate putres. Plin. hist. not. lib. 11. cap. 37. Sic & Conchae quaedam in tenebris remoto lumine fulgent. Ibid. l. 9. c. 61. & Lucernae piscis lingua ignea per os exerta tranquillis noctibus relucet. Ibid. l. 9. c. 26.Felium in tenebris fulgent radiantque oculi: quin & multorum piscium refulgent aridi; sicut robusti caudices vetustate putres. Plin. hist. nat. lib. 11. cap. 37. Sic & Conchae quaedam in tenebris remoto lumine fulgent. Ibid. l. 9. c. 61. & Lucernae piscis lingua ignea per os exerta tranquillis noctibus relucet. Ibid. l. 9. c. 26.
2. eIsaiah. 45. 7.Esai. 45. 7.
3. fLucerna Dei in spiritu hominis. Prov. 20. 27. 2 Cor. 4. 6.
4. gJohn 1. 8, 9. Lumen illuminans & non illuminatum. 1 John 1. 5.Iohn 1. 8, 9. Lumen illuminans & non illuminatum. 1 Iohn 1. 5.
5. hPsal. 74. 16.
6. iPsal. 36. 9.
7. kEphes. 3. 17.
8. lPsalm. 18. 28. & 112. 4. Non potest defraudar• laetitia, cui Christus est gaudium. Aeterna enim exultatio est ejus, qui bono laetatur aetern•. Aug. apud Prosper. sent. 90.
9. m2 Cor. 1. 3, 4. Nō unius, sed totius consolationis, nec in hac, nec in illa, sed in omni tribulatione. Bern. de temp. 22.2 Cor. 1. 3, 4. Nō unius, sed totius consolationis, nec in hac, nec in illa, sed in omni tribulatione. Bern. de temp. 22.
10. n2 Cor. 1. 5.

some^* in the dungeon, some at the stake, some even^o in the fire flaming on every side of them, have found greater comfort than ever they did when they were free from those afflictions; have had such strange joys even there and then imparted unto them, as they were scarce ever before acquainted with. To persuade the godly Martyrs to courage, constancy and cheerfulness in their sufferings for Christs cause, the Ancients used a two-fold Consideration. One was, that they could expect to suffer no harder nor harsher things, at the hands of cruel Tyrants, ^pthan divers had done, and had been willing to yield themselves unto, upon advice of the Physician, at the hands ⟨p. 67⟩of the Chirurgeon. Another was, that no cruelty could be exercised upon them, but that some ^qothers, either out of an ardent love & affection to their Country, and a zeal of the good and welfare of it, or out of a desire to maintain their credit & reputation, or out of an affectation of future fame and renown, or^r out of a resolved obstination and obfirmation of mind, had not quietly only, and patiently, but even cheerfully endured the like. Yea the Heathen man observeth, that not only^s those Philosophers that made Virtue the chief good, but^t those also that pleaded wholly for pleasure, and placed all Humane, yea and Divine Happiness in a manner, wholly in it, yet held that a man might be cheerful amidst the most exquisite torments that might be,^u the one in the consideration of ⟨p. 68⟩his honesty and fidelity that he suffered for: ^xthe other in consideration of those pleasures and delights (a very slight and sorry comfort indeed) that formerly he had enjoyed, and now cheered up himself with the remembrance of. And^a the Master of that brutish Sect, when he lay on his death-bed, amidst grievous torments from the Strangury, that then held him, and inward Ulcers, professed (if a man might have believed him) that he then lived the happiest life that ever he did. Now to reason, as the Heathen man himself hence doth:^b If, saith he, such things be found among those with whom pleasure reigneth, why should they seem incredible with those that follow Virtue? ^cIf an obstinate stiffness of mind, that lasteth usually but for a spurt, could prevail so much with some; why should not Virtue, well grounded, that is wont to be constant in her courses, enable others much more to as much? So, we may well say;

some^* in the dungeon, some at the stake, some euen^o in the fire flaming on euery side of them, haue found greater comfort than euer they did when they were free from those afflictions; haue had such strange ioyes euen there and then imparted vnto them, as they were scarce euer before acquainted with. To perswade the godly Martyrs to courage, constancie and cheerefulnesse in their sufferings for Christs cause, the Auncients vsed a two-fold Consideration. One was, that they could expect to suffer no harder nor harsher things, at the hands of cruell Tyrants, ^pthan diuers had done, and had been willing to yeeld themselues vnto, vpon aduice of the Physitian, at the hands ⟨p. 67⟩of the Chirurgion. Another was, that no crueltie could be exercised vpon them, but that some ^qothers, either out of an ardent loue & affection to their Countrey, and a zeale of the good and welfare of it, or out of a desire to maintaine their credit & reputation, or out of an affectation of future fame and renowne, or^r out of a resolued obstination and obfirmation of minde, had not quietly only, and patiently, but euen cheerefully endured the like. Yea the Heathen man obserueth, that not only^s those Philosophers that made Vertue the chiefe good, but^t those also that pleaded wholly for pleasure, and placed all Humane, yea and Diuine Happinesse in a manner, wholly in it, yet held that a man might bee cheerefull amids the most exquisite torments that might be,^u the one in the consideration of ⟨p. 68⟩his honestie and fidelitie that hee suffered for: ^xthe other in consideration of those pleasures and delights (a very slight and sory comfort indeed) that formerly he had enioyed, and now cheered vp himselfe with the remembrance of. And^a the Master of that brutish Sect, when he lay on his death-bed, amids grieuous torments from the Strangury, that then held him, and inward Vlcers, professed (if a man might haue beleeued him) that he then liued the happiest life that euer he did. Now to reason, as the Heathen man himselfe hence doth:^b If, saith he, such things be found among those with whom pleasure reigneth, why should they seeme incredible with those that follow Vertue? ^cIf an obstinate stiffenesse of minde, that lasteth vsually but for a spurt, could preuaile so much with some; why should not Vertue, well grounded, that is wont to bee constant in her courses, enable others much more to as much? So, we may well say;

1. *Act. 16. 25.
2. oRead the story of James Bainham, and of Rob. Glover, & of Thomas Hawks, and Rose Allen; as also of John Denley, John Lomas, John Denny, and Thomas Spicer with their consorts, that sung in the fire: in Foxes Acts and Monum. [Greek or Hebrew]. Greg. Naz. in Jul. exact. [Greek or Hebrew]. Idem ep. 57. [Greek or Hebrew]. Idem in Jul. Imp. 1. [Greek or Hebrew]. Idem de Cypr. Crucem multi abominantur, crucem videntes, sed non videntes unctionem. Crux enim inuncta est, & per gratiam spiritus adj•evantis infirmitatem nostram, non levis tantum sed suavis fit, & non modò non molesta, sed etiam desider abilis & omnino delectabilis. Bern. de temp. 70. & 109. & 111.Reade the storie of Iames Bainham, and of Rob. Glouer, & of Thomas Hauks, and Rose Allen; as also of Iohn Denley, Iohn Lomas, Iohn Denny, and Thomas Spicer with their consorts, that sung in the fire: in Foxes Acts and Monum. 〈non-Latin alphabet〉. Greg. Naz. in Iul. exact. 〈non-Latin alphabet〉. Idem ep. 57. 〈non-Latin alphabet〉. Idem in Iul. Imp. 1. 〈non-Latin alphabet〉. Idem de Cypr. Crucem multi abominantur, crucem videntes, sed non videntes unctionem. Crux enim inuncta est, & per gratiam spiritus adj•evantis infirmitatem nostram, non levis tantum sed suavis fit, & non modò non molesta, sed etiam desider abilis & omnino delectabilis. Bern. de temp. 70. & 109. & 111.
3. pHorretis omnes hascecarnificum manus? Num mitiores sunt m•nus medentium, Laniena quando savit Hippocratica? Vivum secatur vulnus, & recena […] Scalpella tinguit, dumb putredo abraditur. Putate ferrum triste chirurgas meis Inferre costis, quod secat salubriter. Non est amarum quo reformatur salus. Videntur isti carpere artus tabidos: Sed d•ni medelam rebus […] vividis Prudem. Stephan. 14.Horretis omnes hascecarnificum manus? Num mitiores sunt m•nus medentium, Laniena quando savit Hippocratica? Vivum secatur vulnus, & recena 〈…〉 Scalpella tinguit, dum putredo abraditur. Putate ferrum triste chirurgas meis Inferre costis, quod secat salubriter. Non est amarum quo reformatur salus. Videntur isti carpere artus tabidos: Sed d•ni medelam rebus 〈…〉 vividis Prudem. Stephan. 14.
4. qTimebit forsan caro gladium graven, & crucem excelsam, & rabiem bestiarum, & summā ignium p••am, & omne carnificis ingenium. Sed spiritus contra ponat sibi & carni, acerba licet ista, à multis tamen aquo animo excepta, imò & ultro appetita, famae & gloriae causa, nec à viris tantum, sed etiā à foeminis. Lucretia stlupri vim passa cultrum sibi adegit, ut gloriam castitatisuae pareret. Mutius manum suam dextram in ara cremavit, ut hoc factum ejus fama haberet. Minus fecerunt Philosophi; Heraclitus, qui se bubulo stercore oblitum exussit; Empedocles, qui in ignes Aetnei montis desiluit; Peregrinus qui non olim se rogo immisit: cùm foeminae quoque mortem contempscrint, Dido, & Asdrubalis uxor quae cum filijs in incendium pairiae devolavit. Regulus ne unus pro multis hostibus viveret, arcae inclusus, quot clavos, tot cruces pertulit. Anaxarchus cùm in exitium, plisane pilo contunderetur, Tunde, tunde, aiebat, Anaxarchi follem: Anaxarchum enim non tundis. Zeno Eleates consultus à Dionysio, quidnam Philosophia praestaret, quum respondisset, Contemptum mortis; impassibilis Tyranni flagellis obiectus sententiam suam ad mortem usque signabat. Tertull. ad Martyr. & in apolog.Timebit forsan caro gladium gravē, & crucem excelsam, & rabiem bestiarum, & summā ignium p••am, & omne carnificis ingenium. Sed spiritus contra ponat sibi & carni, acerba licet ista, à multis tamen aquo animo excepta, imò & ultro appetita, famae & gloriae causa, nec à viris tantum, sed etiā à foeminis. Lucretia stlupri vim passa cultrum sibi adegit, ut gloriam castitatisuae pareret. Mutius manum suam dextram in ara cremavit, ut hoc factum ejus fama haberet. Minus fecerunt Philosophi; Heraclitus, qui se bubulo stercore oblitum exussit; Empedocles, qui in ignes Aetnei montis desiluit; Peregrinus qui non olim se rogo immisit: cùm foeminae quoque mortem contempscrint, Dido, & Asdrubalis uxor quae cum filijs in incendium pairiae devolavit. Regulus ne unus pro multis hostibus viveret, arcae inclusus, quot clavos, tot cruces pertulit. Anaxarchus cùm in exitium, plisane pilo contunderetur, Tunde, tunde, aiebat, Anaxarchi follem: Anaxarchum enim non tundis. Zeno Eleates consultus à Dionysio, quidnam Philosophia praestaret, quum respondisset, Contemptum mortis; impassibilis Tyranni flagellis obiectus sententiam suam ad mortem usque signabat. Tertull. ad Martyr. & in apolog.
5. rEadem omnia saevitiae & cruciatus certamma, jam apud homines affectatio quoque & morbus quidam animi conculcavit. Quit otiosos affectatio armorum ad gladium locat? Certè ad feras ipsas affectatione descendunt; & de morsibus, & de cicatricibus formosiores sibi videntur lam & ad ignes quidam se autoraverunt, ut certum spatium in tunica ardent conficerent: alij inter venatorum taureas scapulis patientissimis inambulaverunt. Bestias foemina libens appetiit, & utique horridiores aspides serpentes. Tertull. ad Martyr. Inventus est qui flammis imponeret manum; cujus risum non interrumperet tortor. Sen. ep. 76.Eadem omnia saevitiae & cruciatus certamma, jam apud homines affectatio quoque & morbus quidam animi conculcavit. Qu•t otiosos affectatio armorum ad gladium locat? Certè ad feras ipsas affectatione descendunt; & de morsibus, & de cicatricibꝰ formosiores sibi videntur lam & ad ignes quidam se autoraverunt, ut certum spatium in tunica ardente conficerent: alij inter venatorum taureas scapulis patientissimis inambulaverunt. Bestias foemina libens appetiit, & utique horridiores aspides serpentes. Tertull. ad Martyr. Inventus est qui flammis imponeret manum; cujus risum non interrumperet tortor. Sen. ep. 76.
6. sThe Stoics of whom Act. 17. 18.The Stoicks of whom Act. 17. 18.
7. tThe Epicureans, of whom there also.
8. uVir fortis & justus cùm mortis su• pretia ante see posuit, in summa voluptate est, & periculo suo fruitur. Sen. ep. 76. Ignis si singulis membris admoveatur, & paulatim vivum corpus circumeat, licet ipsum corpus bona conscientia plenum stillet, placebit illi ignis, per quem fides collucebit. Idem de benef. l. 4. c. 22.Vir fortis & justus cùm mortis su• pretia ante se posuit, in summa voluptate est, & periculo suo fruitur. Sen. ep. 76. Ignis si singulis membris admoveatur, & paulatim vivum corpus circumeat, licet ipsum corpus bona conscientia plenum stillet, placebit illi ignis, per quem fides collucebit. Idem de benef. l. 4. c. 22.
9. xSi uratur sapiens, sicrucietur, in Phalaridis tauro si erit, dicet, Quam suave est hoc? Quam hoc non curo! Epicurus apud Cic. Tuscul. l. 2. & Sen. epist. 66. Ex praeteritarum scil. voluptatum recordatione. Cic. de fin. l. 2. Quod incredibile est, dicit Epicurus, dulce esse torqueri. Sen. epist. ead.
10. a[Greek or Hebrew]. Epicurus apud Laert. Cùm •llum hinc urine difficultas torqueret, hinc insanabilis exulcerati dolour ventris, Beatissimum, inquit, hunc, & ultimum diem ago. Sen. ep. 92.〈non-Latin alphabet〉. Epicurus apud Laert. Cùm •llum hinc urine difficultas torqueret, hinc insanabilis exulcerati dolor ventris, Beatissimum, inquit, hunc, & ultimum diem ago. Sen. ep. 92.
11. bQuare haec incredibilia sunt apud cos qui virtutem colunt, cùm apud eos quoque reperiantur, apud quos voluptas imperat? Sen. epist. 92.
12. cQuod si hoc potest brevis obstimatio animi aliquo stimulo excitata; quanto magis Virtus, quae non ex impetu, nec subito, sed aequaliter valet, cui perpetuū robur est? Ide ep. 76.Quod si hoc potest brevis obstimatio animi aliquo stimulo excitata; quanto magis Virtus, quae non ex impetu, nec subito, sed aequaliter valet, cui perpetuū robur est? Ide ep. 76.