wordes of Rodulphus Agricola As in the diseases of the body so in the affections of the minde the cure for the most part it is wrought by the contrary So that with this double Exhortation we are to take away a twofold evill First the joy that is enmity with this in my text The joy of the world The sport unto him that is destitute of wisdome The cracking of thornes The mirth or indeed the madnesse of fooles And on the other side The sore evill under the Sunne The supreame sicknesse of the soule Sorow which as it is the rottennesse of the bones as it breaketh the strength as it dryeth the marrow as it drinketh up the spirit so it taketh possession of all in the whole and all in every part So that as the Physitian of the body so wee of the soule are most troubled about the cure thereof for besides the inherency besides the deepnesse of the disease there is an inaptitude more there is an Antipathy an opposition of health in the patient Consol ad Mar. cap. 5. Partem mali putant audire solatia sayth the Stoicke of such as are overwhelmed with anguish Doe but administer comfort unto them and you make the breach the greater do but speake of joy though you seeke to asswadge yet in their opinion you doe but increase their griefe As hee that taketh away a garment in cold weather and as vineger vpon niter Prov. 25.20 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 They say of sorrow that it is an oppression a straightning a constriction of the heart so indeed and it should seeme so of the senses also Hence I suppose that in respect of the sullenness or indeed the stupidity of sorrow is that figure Prosopopeia of speaking to things inanimate such as have neyther eyes nor see not neyther eares nor heare not neyther passeth their breath through their nostrils so obvious and common in the word of the Lord. Sing O yee heavens Esay 44.23 for the Lord hath done it showt yee lower parts of the earth breake forth into singing O yee mountaines Esa 49.13 O Forrest and every tree therein for the Lord hath redeemed and glorified himselfe in Israel Esa 44.23 So in the 49. Chapter and 13. verse In exprobation of their diffidence and feare because of their sorrow and distrust hee turnes aside to his creatures he speakes unto thinges without sense as if they would sooner heare than the distressed Soule Sing O heaven and bee ioyfull O earth and breake forth into singing O yee mountaines for God hath comforted his people and will have mercy vpon the afflicted But Syon sayd The Lord hath forsaken me and the Lord hath forgotten mee 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 though you have the tongue of the Eloquent though your lippes drop like an hony-combe 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 They are but as messes of meate upon a Grave Ecclus 30.18 as the Sonne of Syrach speaketh 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 and yet wee may not despaire of the cure thereof nor sinne against God in ceasing to administer medicine for to heale their sicknesse What if the Earth bee of yron shall the Heavens bee brasse God forbid 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 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 And therefore as the raine cōmeth downe the snow frō heaven and turneth not thither but watereth the earth and maketh it to bring forth and bud Esa 55.10 Neque enim bonis mediocribus gaudent Latinus Pacatus inter Plinij opera qui exultandi modum non habent They are no 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 and silver well may bee accompted even as clay before them They are the first fruits of the Spirit they are peace tranquility of minde they are the testimony of a good Conscience they are quietnesse and assurance for ever August in Psal 57. Et qui in viâ sic pascit quomodò in patria saginabit Sayth St. Augustine Hee that feeds us in Aegypt hee that in the wildernesse in a dry and barren land where no water is gives us drinke out of a Rocke 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 Then shal our joy be full prest running over it is so already it shall then be more more than the repetition more than the amplification can expresse Our hearts shall bee inlarged as the Sea our soules shall be satisfied with the plenteousnesse of his house and hee shall give us drink out of his pleasures as out of a river Chris Aur. Cat. Maiora erunt premia quam desideria Sanctorum The satiety of Saints shall be more than their hunger their happinesse shall out-reach their desires Thus much of the Repetition Againe I proceed to the person exhorting expressed or at least implyed in the Verbe I say Dilectus meus locutus est It is the voyce of my beloved Cant. 2.8 the voyce of GOD and not of man of him that speakes by the mouth of the Prophets and Apostles who are all but the pen of that ready writer What they have received from him they deliver unto us and they that are anoynted with the Spirit they know who it is that speaketh his sheepe they heare his voice If any man thinke himselfe to bee a Prophet or Spirituall 1 Cor. 14.37 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 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 I. For the Sonnes of men wee know what they are Iob. 13.4 Physitians of no
Esa 43.2 and through the flouds they shall not overflow thee When thou walkest through the fire thou shalt not be burnt neyther shall the flame kindle upon thee Neither affliction nor tribulation nor distresse nor temptation no not all the gates of Hell shall be able to prevaile against thee I can goe no further you have all that I can comment on the point Our mouth is open unto you 2. Cor. 6.11 and our heart it is made large saith St. PAUL to his Corinthians Dilatamini vos Vnclaspe your affections extend your Soules as a Tent for to dwell in Be yee also inlarged Rejoyce in the Lord alway and againe I say Rejoyce 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. Sen. Ep. Ad summū pervenit qui scit quo gaudeat I am almost perswaded he was a Christian that spake so divinely 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 Howbeit as in a Race many run but one receives the prize so is it here though we are all in aemulation though we strive for the more excellent gift though both our actions and affections follow hard after joy yet few are they that doe attaine unto it for according to the delights of the Sons of men are their aberrations from it Iob. 31.25 There is one that rejoyceth because his wealth is great and because his hand hath gotten much so most of the children of this generation There are others that account our life a pastime the Harpe and Violl and the Tabret and also the Pipe and Wine are in their Feasts but they regard not the worke of the Lord neither consider the operations of his hands Esay 5.12 as the Prophet speaketh 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 Wisd 2. They seeke for to solace themselves with variety and let no flow of the Spring passe by them In the last place there are some that sleepe not unlesse they have done mischiefe Prov. 4.16 Qui laetantur cum malefecerint Who rejoyce in doing Evill Prov. 2.14 and delight in the frowardnesse of the wicked For the joyes of all these they are but slight and superficiall Sen. Ep. Frontem remittunt non pectus implent Besides that they are shallow and inconstant even at the best they are fastidious and unpleasant but sorrowes indeed but waters of gall in respect of that which is ordered aright unto the object in my Text. Cant. 4.10 How much better is thy love than wine and the smell of thine oyntment than all spices Should the windowes of Heaven be opened should the Mountaines drop new Wine and the Hils flow with milke Might every Man be Heire of that inventory in the second of Ecclesiastes Eccles 2.1 2 3 4 5 6 7 8 9 10 11 12. of those severall delights of the Sonnes of men all these things they were not worth the naming they were vanitie and lesse than nothing in respect of the person in whom we are injoyned to Rejoyce 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 Bern. parv Serv. saith St. Bernard Extract what you can from his Creatures in Relation unto him it is but as the drop of a Bucket and as the smallest dust of the ballance Whatsoever the world affecteth as Riches Honour Pleasure or the like they are all in him and more also Bern. ubi supra In a word Ipse fecit omnia ipse habet omnia ipse est omnia saith that sweet Father He is the Maker of all things and the Owner they are all his but hee himselfe is more than they all This is my beloved and this is my friend Cant. 5.16 O yee Daughters of Ierusalem This in himselfe Let us see now what he is unto us First for affliction In the time of trouble he is an hiding place from the Wind Esa 25. as a Covert from the Tempest as Rivers of waters in a dry place as the shadow of a Rocke in a weary Land And not onely so but he deviseth blessings towards us he rejoyceth over us to doe us good with his whole heart and with his whole soule as the Prophet speaketh after the manner of men Ier. 32.41 because of our infirmities As the Bridegrome rejoyceth over the Bride that is an other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the Bridegrome rejoyceth over the Bride Esa 62.5 so shall the Lord re-rejoyce over thee So neare is the Relation betweene him and us My beloved is mine and I am his Cant. 2.16 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 for he hath cloathed me with a Robe of Righteousnesse Esa 61.10 as a Bridegroome decketh himselfe with ornamēts as a Bride adorneth herselfe w th Iewels Many more are the attributes of God in that which might amplifie the joy of his chosen As that hee is our Shepheard and our strength in temptation in the day of our spirituall battell So David Psal 28.8 The Lord is my strength and my shield my heart hath trusted in him and I am helped therefore my heart danceth for ioy and in my Song I will praise him But heare the end of all the felicity of the Chosen that which includeth the Heaven of Heavens the transcendent cause of the dilatation of the hart Behold God is my salvation I will trust and wil not be afraid for the Lord IEHOVAH is my strength and my Song he is also become my salvation Therefore with Ioy shall yee draw water out of the welles of Salvation Heare our confidence Esa 12.2 3. well may we rejoyce in hope it is more than so it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the full assurance of the Saints So that we passe being sealed unto the purchased possession we passe from Glory to Glory as by the Spirit of the Lord. The expectation our present estate the expectation of the Righteous it is gladnesse Prov. 10.28 and what then shall the fruition be when we shall enter into our Masters joy whē we shall be satisfied with the pleasures of his house when we shall alwayes behold the face of the Lord in whose presence is the fulnesse of joy and at his right hand his Sonne our Saviour Psal 16.12 pleasures for evermore To him with the Father and the Holy-Ghost bee ascribed all Power Praise Majesty Might and Dominion both this day
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 Bern. in Cant. Serm. 71. My beloved is white and ruddy and as hee is so he loves to be among the Lillies Hee rejoyceth to be with them that rejoyce The troubled spirit 〈◊〉 confesse the broken and the contrite it is a sacrifice to God and so without doubt so is the merry and joyfull In the 8. of Nehemiah you may see Neh. 8.9 That the sanctity of Ioy it is not inferiour to say no more it is not inferiour unto that of sorrow This day say the Levites that taught the people This day is holy vnto the Lord your GOD mourne not nor weepe Do but observe the words and you shall perceive not only an imparity betweene the affections 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 So that though it be the curse of the heart though it breaketh the strength 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 Gregogius propter tristitiam Intermi sit Ezechielis Expositionem saith Aquinas 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 Now for the disciple and hearer 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 Though MOSES and AARON bee fitted and prepared of the Lord though they bring unto Israel glad tydings of great joy yet they wil not hearken unto them and the reason it is giuen for anguish of spirit and cruell bondage Exod. 6.9 Now for Prayer Muscae morientes corrumpunt vnguentum Eccles 10. sayth the wise King Dead Flies cause the oyntment of the Apothecary to send forth a stinking sauour So doth bitternesse and vexation of spirit so doth anxiety and sorow it pollutes it corrupts that which is as oyntment powred out That which for the most part is a sacrifice of a sweet smelling savour supplication and prayer Yee have not yet halfe the Evill or the Sinne of sorow Semper malitiatur contristat Spiritum sanctum Athan apud Bern. de moâ—dâ— bene vovendi Serm. 11. sayth Auncient ATHANASIVS It is the poyson of Dragons and the cruell venome of Aspes it is full of envie and malice it grieves the Holy-Ghost by which we are sealed to the purchased possession And not onely so but it takes off or at least it defaces the Seale of the spirit Aug. apud Aquin. in Gen. 12. IACOB sayth Saint AVGVSTINE vpon Genesis Hoc timuisse videtur ne tristitia sic perturbaretur vt non ad regnum beatorum iret sed ad inferos peccatorum 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 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 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 and euen almost despaire in the sorrow not onely for crosses and afflictions but for transgression and Sinne. 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 Hooker Serus doth but too abundantly expresse 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 heare I pray you their inundation their Sea of anxiety and sorow Hee hath given vs waters of gall to drinke Ierem. 8.14 because wee have sinned against him Ier. 8.14 So the Prophet DAVID though hee were of a sanguine complexion and by consequence naturally cheerfull though hee were acquainted with the instrument of musick yet see how his Harpe is turned into mourning and his Organ into the voyce of them that weepe There is no health in my flesh because of thy displeasure Psal 38.3 neyther is there any rest in my bones because of my sinne Psal 38.3 And againe The sorrowes of death compassed mee and the overflowing of vngodlinesse made me afraid Psa 18.3.4 The paines of death came about me and the snares of Hell overtooke mee These and the like are the voyce of the mourning Turtles the Lamentations and Threnes even of the Saints themselves unto whom not as if I did disswade from repentance let them weepe still and still desire to weepe but let their teares be as the rayne in the Sun-shine comfortable and hopefull We are to inculcate consolation Dr. Hall to preach the good and acceptable yeare of the Lord to make them heare of joy and gladnesse that the bones that were broken might flourish give strong drinke the double exhortation in my Text give strong drinke unto him that is ready to perish Prov. 31.6 and wine to those that are of heavie hearts If the Apostle wrote to the Corinthians 2. Cor. 2.7 concerning him that was guilty of a sinne that was not so much as named amongst the Gentiles themselves to comfort him least peradventure such an one bee swallowed up with overmuch sorow how should we powre out our soules How should we heape our consolation on those that come short of his sinne and yet in sorrow doe exceed Comfort yee Esay 4.1.2 comfort yee my people saith your God speake yee comfortably to Hierusalem and cry vnto her that her warfare is accomplished and that her sinne is pardoned See there is remission there is forgivenesse for Man and there is mercy with God it is over all his works so and much more over ours We cannot offend so much as he is able to forgive Neyther may wee imagine that our sorrow is sufficient for sinne were our head a fountaine of water were our breach as the Sea did our eyes gush out with teares should wee weepe as much as the cloudes from the beginning of the world untill this very day it were too little to make our agreement with God too little to wash away the least of our sinnes Wee have
the everlasting light and that unspotted mirror of Heaven All these things which in some measure may expresse the affection they plucke off the covering from the face of the Saints Esay 64.5 and the vaile from such as mourne in Syon Thou meetest him that rejoyceth and worketh righteousnesse 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 Aug. Conf. lib. 10. Si hoc interrogetur se velle gaudere saith Saint Augustine in his Confessions 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 O how happy then are we how good and gracious is the Lord that enjoynes that which is the desire of our soules that which we so earnestly seeke of our selves Opto vt ea potissimum iubear Plin Epist quae me deceat vel sponte fecisse saith Plinie and it is the wish of the world too Who but would willingly bee injoyned that which is the Ioy and reioycing of his heart Let the Lord command us what he will so that we will but what hee commands Ioh. 5.3 Mat. 11.30 Psal 19.8 Praecepta cius non sunt gravia his yoake is easie and his burthen light His Statutes are right and rejoyce the heart All that he requires of man it is his felicitie it is his happinesse it is his Heaven upon Earth To reioyce Eccles 3.12 and to doe good in our life Both these as they are united by the Spirit so they may not bee severed by a man for as there is no good under the Sun but to rejoyce so there is no Ioy but in doing good 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 Psal 68.3 Let the righteous be glad and reioyce before God let them also be merry and ioyfull See how affluent how exundant is the joy of the Saints how full and copious is the Prophet in the point Though not a cypher in the Psalmes he hath many words to expresse one and the selfe-same thing This is the Dialect of the Holy Ghost these things are written That his Ioy which no man can expresse Ioh. 15.11 but he that hath it nay hee that hath it cannot expresse it might bee fulfilled in us Bee glad Psal 32.12 ô yee righteous and rejoyce in the Lord and be joyfull all yee that are true of heart 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 but as St. Paul to his Corinthians Ye are our Epistle 2. Cor. 3.2 So I unto you yee are the proofes you your selves are the places unto which I referre you 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 A stranger may not intermeddle with neyther can hee possibly conceive this joy It is farre beyond that of the Sonnes of men Prae consortibus Psal 45.8 true not onely of Christ but of all those that are his They that love righteousnesse and hate iniquitie they are anoynted with the Oyle of Gladnesse above their fellowes for the worke of righteousnesse it is peace Esay 32.17 Is not that enough It is more quietnesse and assurance for ever 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 and feares Oh that they would but turne into her that they would but repose their Soules with her without doubt they should find more pleasure than in that which they so eagerly pursue Her consolation hath no bitternesse and to live with her hath no sorrow Prov. 3.17 but mirth and joy Her wayes are wayes of pleasantnesse and all her paths are peace Bern. de vit solitar pag. 1027. Delectationes enim non perdimus sed mutamus de corpore ad animum de sensibus ad conscientiam saith St. Bernard We doe not lose our delights but wee change not for the worse but for the better from the body to the soule from the senses to the Conscience In stead of the pleasures of Pharaohs Court we have those of the Land of Canaan for the delights of the Sonnes of men we have the consolations of God Quietnesse Peace and Ioy in the Holy-Ghost joy unspeakable and full of Glory Goe to then you that rejoyce in that which is naught You that spend the time in mirth Iob. 21.13 and in a moment goe downe to the Grave you that say as they in the second of Wisedome Wisd 2.6.9 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 Doe but joyne your selves to the Saints doe but adhere to Heaven Let your soules but cleave unto God and he shall give you the desire of your hearts you shall be satisfied with the plenteousnesse with the pleasures of the life that now is and of that which is to come even in this Valley of teares Psal 36.8 He shall give you drinke out of his pleasures as out of a River Wherefore you that have wearied your selves in the wayes of wickednesse and destruction returne unto your rest and for famine Lu. 15.15.25 huskes and Swine or if you will strange women Harlots and the like 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 Haec ante omnia fac sayth Seneca as divinely as if he had beene St. PAVLS Disciple indeed Above all things doe this Disce gaudere Sen. Epist 23 Learne to Rejoyce It is a lesson unto which though we are incited of our selves though we are schollers by nature 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 and appropriated his joy unto those that are his 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 so that as their mercies are cruell so their very joyes are but Wine mingled with Mirrhe Plut. Moral de Audiendis poetis alibi saepius They are like the City in Sophocles of
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 The Ioy of the Lord is your strength Neh. 8.10 Neh. 8.10 So in our spirituall war-fare against those that have evill will at Syon Our shield and our Buckler nay the might of our inward man it is joy In the 10. of St. Luke wee reade of the 70. Luk. 10.17 that went out to preach the Kingkome of God that they returned againe with joy saying Lord even the divels themselves are subiect unto us through thy name Cause of tryumph cause of exultation indeed to tread upon the Lyon and Adder to overcome the evill to cast downe strong holds and every high thing that exalts it selfe against the knowledge of God It cannot but put gladnesse into the heart of man Yet this I dare say the joy of the Saints it woundeth him more than this supreame and transcendent power Vae nobis As Hugo the Cardinall sweetly applyes the words of the Phililistines 1. Sam. 4.7 when they heard the exultation the shouting of the Host of Israel Woe unto us for there hath not been such a thing heretofore woe unto us Bis dicunt vae nobis sicut hic dicitur bis Hug. Card. in locum Gaudete According to the joy of the Saints so is the sorrow above and besides their Hell 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 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 and the delights of the Sonnes of men In which though you empty your selfe from Vessell to Vessell though you make proofe of those things in the booke of the Preacher Eccles 2.1 2 3 4. In all the pleasures of Pharaohs Court you cannot finde this Againe Quod delectat momentaneum though the guilt of sinne be eternall yet the joy is not so but of a moment but of a minute but of the twinkling of an eye In the fift of Wisdome there are sundry similitudes to expresse it unto you What hath Pride profited us Wisd 5.8 9 10 11. and what good hath riches with their vaunting brought us All these things they are passed away like a shadow and as a Post that hasteth by and as a Ship that passeth over the Waves of the Waters which when it is gone by the trace thereof cannot be found neyther the Path way of the Keele thereof in the Waves Or as when a Bird hath flowne through the ayre there is no token of her way to bee found See how swift how transient how voluble is all that is in the world The lust of the flesh the lust of the eyes and the pride of life Besides their brevity for the most part they end in bitternesse and in the enjoying they are fastidious and unpleasant Not to speake of them in grosse but to single out some of your beloved sinnes as Concupiscence Drunkennesse and that which you call pastime Were they such as you suppose yet evill in this that they vanish with a breath and even in the enjoying they perish For the former Come on sayth the woman whose lips drop as the hony-combe and her mouth is smoother than Oyle Prov. 7.18 Come on let us take our fill of loves how long Brevis non vera voluptas Ovid. Let us take our fill of loves untill the morning but see what followes Before that time every Sinner is a lyer before that time he is in bitternesse of spirit Prov 7.23 and a dart striketh through his liver In the next place is the darling of our dayes Drunkennesse a sociable and insinuating sinne that flatters with the profession of joy But marke but the end thereof Sen. Ep. 29 Vnius horae hilarem insaniam longi temporis tedio pensat as the Stoicke At the last it biteth like a Serpent Prov. 23.32 and stingeth like an Adder as the Preacher speaketh Now for those things that are indifferent Am. 8.10 Our Feasts they are turned into mourning and our Songs into Lamentation Am. 8.10 In a word The Vine languisheth the merry hearted doe sigh the mirth of the Tabrets ceaseth the noyse of them that reioyce endeth Esay 24.7 Esa 24.7 So not onely in the time of Famine so not onely in the time of dearth but when the wine oyle putteth gladnes into our heart both in peace and plenty The world and the glory thereof it passeth away and when once gone thou mayst as soone make the flowers greene that are withered as soone mayst thou recall the Sunne from his course as redintegrate the joyes and pleasures that are past Which though they were alwayes present though of constancy and continuance yet for this very cause would they be loathed of us Scult de Gaudio Satietas mortales capit etiam mellis florum venenis sayth Pyndarus as hee is alledged by Scultetus If thou eate too much hony the end thereof will bee gall Sen. de tranq in cap. 2. Sweetnesse it selfe in time turnes to choller Quosdam ad mortem adegit illud rabidarum deliciarum Quo usque eadem Saith Seneca Satiety for the most part it breeds dislike and no such surfeit as of pleasure and joy it endeth in furie or deepe discontentment at the least O the dolefull estate the deplored delights of the Sonnes of men that are neyther solid nor certaine or if so if of continuance they cause satiety and loathing The reason it is our Aberration from the right Object So Aquinas Aqu. 12. d. Quaest 31. art 7. Delectatio in affectibus animae proportionatur Quieti in corporibus Ioy in the affections of the mind it resembles Rest in the Physicall body Sed appetitus corporis naturalis non quiescit nisi in loco connaturali Strange that our affections should not be on the things that are above The naturall body cannot rest but in its proper place 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 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 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 When her joy is full her affections are fresh and behold there is neyther surfeit nor sorrow there is neyther loathing nor satiety in them They that feare the Lord shall alwayes Rejoyce A peculiar a priviledge proper to the pretious Sonnes of Syon whose joy not the enjoying neyther Estate nor time
are under their feet so that they cannot obscure they may not darken their day The consolation of GOD it is alwayes with them as the Raine-bow giving light in the bright cloudes Ecclus 50.7 as the Sonne of Syrach speaketh It is the Covenant that hee hath established with all those that are his In whose afflictions so hee speaketh by the mouth of his Prophet hee himselfe is afflicted Esa 63.9 and they on the other side are partakers of his Ioy. Heare the difference between the best estate of the ungodly and the worst of the righteous Thus saith the Lord Behold my Servants shall eate but yee shall be hungry Esa 65.13 14 15 Behold my servants shall drinke but yee shall be thirsty Behold my servants shall reioyce but yee shall bee ashamed Behold my servants shall sing for ioy of heart and yee shall cry for sorrow of heart and shall howle for vexation of spirit Esa 65.13 14 15. And thus much of the particulars of the parts of the Repitition Reioyce in hope and Reioyce in tribulation Now for the use and application wee are to make of the word Againe I say Reioyce Affectus contrarios discutimus contrarijs affectibus Rod. Agric. Dial. lib. 3. saith Rodulphus Agricola As in the diseases of the body so in the affections of the minde the cure for the most it is wrought by the contraries 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 and on the other side to cure the phrensie of the Soule The mirth or which is more proper the madnesse of fooles 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. Bernd Serm. 59. parva varij Sermones Revertere primo ab inepta laetitiâ secundô abinutili tristitiâ sayth St. BERNARD Rejoyce alwayes in the Lord and againe it is a double exhortation and in effect it dehorts on every side it dehorts from a two fold evill Returne first from your vaine from your foolish fond and frivolous joy 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 Aquin. 12. d Quest 31. articum 8. Aquinas in his Summes concludes That there are some delights as those of the body that are adverse and contrary to those of the Soule So that the opposites of joy and gladnesse they are not onely Sorrow but Ioy. Such as that in the 16. of St. Iohn Ioh. 16.20 The Ioy of the world Wee have the same or the like at least in the 15. Prov. 15.21 of the Proverbes Folly is Ioy vnto him that is destitute of wisedome And againe Prov. 10.23 It is a sport as the Wise-man speaketh to a Foole for to doe mischiefe That which cloathes with shame and covers with confusion of face that which swallowes up with sorrow even Sinne it selfe it is the glory and the boasting it is the recreation and the pleasure of the wicked When hee doth evill than hee rejoyceth As a mad man that casteth firebrands arrowes death and saith am I not in sport 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 that wee may not but mourne at his mirth we cannot but weepe for to see him laugh This evill it is greater thā the other he is sick and he knowes it not his soule it draweth nigh unto hell and yet hee is insensible of it more than an Enemy he laughs at his owne calamity Plinie Latinus Paeatus inter Opera Plin. Ad eorum vicem qui degustato Sardorum graminum succo feruntur in morte ridere They write of a certaine herbe in Sardania of which whosoever tasteth hee dyeth not long after laughing It is so with the Iovialists so with the Drunkards in these our dayes their grapes are grapes of gall and their clusters bitter Deut. 32.32 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 and yet who can but wonder they spend their dayes in mirth though in a moment they goe downe into hell Esa 23.16 Their mouthes are filled with laughter and as the Harlot in the 23. of Esay They sing many Songs that they may be remembred Sen. Epist But all this it is but hilaris insania as the Stoicke speaketh And as a wiser than he I said of laughter it is mad and of mirth Eccles 2.2 what is this that thou 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 Thou man of God flee these things and follow after Righteousnesse peace and joy in the holy Ghost but at the pleasures of this life Psa 137.1 by the waters of Babylon sit downe and weepe or at least take heed that thou doe not taste thereof What hast thou to doe in the way of Aegypt to drinke the waters of Sihor Ier. 2.18 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 we have fountaines of life wee have floods of joy Esay 8.6 wee haue the waters of Siloh that runne softly 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 And therefore drinke of these waters above the heavens they are never deficient they are neyther fastidious nor unpleasant Drinke as it is in the Song of Songs yea drinke abundantly Cant. 5.1 O my beloved Reioyce alwayes in the Lord and againe I say Reioyce 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 It affronts both the estate of grace and glory Of that which concernes us Grace It is the effect of a Comforter it is spread abroad in our hearts by the Holy Ghost which is given unto us and therefore it requireth alacrity and cheerefulnesse joy and gladnesse spirit and life in all our sacrifices in the whole service of GOD. If you offer the Lame and the Sicke is it not evill Malac. 1.8 sayth the Prophet Malachy Our oblations are odious 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 The living saith