An effectual prescription against the anguish of all diseases and against all other afflictions to which the nature of man is subject. Penn'd, and publish'd, and approv'd, from the author's experience of it: but more especially from the experience of very many much greater and better men, the latchet of whose shoes he is not worthy to untie.

AN Effectual Prescription AGAINST The Anguish of all Diseases, &c.

SECT. I.

AFTER my Threefold Exhortation, ground∣ed upon the Exhortations as well of our Saviour,* 1.1 as of St. Paul, that Men will Pray Always,* 1.2 and without Ceasing; I cannot better proceed in mine own poor Opinion, than to this other Exhortation of St. Paul to the Thes∣salonians, that they who pray without ceas∣ing,* 1.3 will Rejoyce evermore:* 1.4 And not only so, but will in every thing give Thanks too. For very close is the Connexion between these Pa∣radoxes, and Duties, as I shall meet with an Occasion to shew anon. But at present 'tis my desire, to consider and insist on the stran∣gest Exhortative of our Apostle, Rejoyce ever∣more; and to take it in such a manner for my Text at this time of my being Bedrid, and in pain, as not utterly to exclude its due Rela∣tions

unto the Context: Namely Pray with∣out ceasing, and in every thing give thanks.

§. II.

And if These last are hard Sayings, (as Carnal Professors may here object,) How much harder is the Exhortative, that we Rejoyce evermore? How can a Christian so wholly learn as to put in practice this Lesson, in a Fit of the Strangury, or of the Stone? in a most tormenting Paroxysin of an Iliaca passio, or of the Gout? Can Men Rejoyce evermore, when Hell upon Earth is broken loose in the times of such Barbarians as Antiochus Epipha∣nes was to the Iews, or Dioclesian and Maxi∣minus, and Maxentius to the Christians, and other Tyrants of equal Cruelty too foul and many to be here nam'd? Can they Rejoyce e∣vermore, whilst they are suffering under the Tortures of their being Sawn asunder, and tormented with an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Excoriation of the Skin, as some of the Martyrs we read have been? Yet such more especially were the Times, to which our Apostle doth here allude, in his Scriptural Exhortation, that as Follow∣ers and Disciples of our Lord JESUS CHRIST, we will Rejoyce evermore, and in all Conditions.

§. III.

Now whether these words, Rejoyce evermore, which are confessedly Apostolical, contain a Precept, or an Advice; they prove it possible and lawful, for a Follower of CHRIST

to be still Rejoycing. For were it impossible to be done, St. Paul would be so far from com∣manding the practice of it, that he would not so much as commend it to us: and were the practice of it unlawful, he would neither com∣mend nor recommend it, but severely stigma∣tize, and forbid it rather. It follows then that we can, and that we may Rejoyce always in all Conditions; that is, with such a true joy as St. Paul alludes to, which is not Carnal, but Spiritual; not an Outward, and Superficial, but an Internal and solid Joy: Not the Joy of a Worldling, or of Riotous Debauchee, which stands in temporary Fits of sport and laugh∣ter; (For a vicious Man may laugh with an heavy Heart;) But the never-failing Ioy of a sin∣cerely pious Man, which ariseth from a clean and a quiet Conscience.* 1.5 Crede mihi (saith Se∣neca) res severa est verum Gaudium. Perma∣nent Joy, which alone is real, is nothing else but the serenity and satisfaction of a Man's mind; ever at peace within it self, because it does nil conscire sibi, hath no false dealing, or Unsincerity to disturb it,* 1.6 as being void of all offence towards God and Man. This alone is True Ioy; Joy which will be True to us; on all occasion stick by us; and dwell inseparably with us, when other Joys vanish away, like the Morning Dew.

§. IV.

To this it is St. Paul exhorteth his Phi∣lippians, and that with an earnest, and most aff∣ectionate ingemination. Rejoyce in the Lord, (c. 3. v. 1.) yea Rejoyce in the Lord alway, and a∣gain I say, Rejoyce, (c. 4. v. 4.) which Excitation to rejoyce, and to rejoyce without ceasing, and to rejoyce in the Lord, cannot possibly be meant of a common Joy, which like the Wisdom of this world, is ever earthy and sensual, and sometimes Devilish, such as of which our Savi∣our says,* 1.7 Wo be to you that laugh now, for ye shall weep. But 'tis necessarily meant of a Ghost∣ly Ioy,* 1.8 or a Ioy in the Holy-Ghost; a Joy inces∣sant, and without End or Interruption, espe∣cially at a time of the greatest secular Distresses, when Carnal Professors of no Integrity know not which way to turn, unless from the suffer∣ing to the persecuting side. For then it was that St. Paul exhorted his Converts to Rejoyce, and to rejoyce evermore, when they were under the Persecutions of Iews and Gnosticks. Then it was when he exhorted them to Rejoyce in the Lord. Not in things of this World, where∣in he saw there was no true Rejoycing. So said he touching himself, in the 10. Verse of that Chapter, But I rejoyced in the Lord greatly. He rejoyced in the Lord with a Christian Joy; with a Joy, whereof the Lord CHRIST was the only Author, and so he rejoyced through the

Lord, as well as for the Lord's sake: which lessens any Man's wonder to find him rejoycing in his sufferings, there being nothing more rational, than that he should fill up what was * 1.9 behind of the sufferings of Christ with exceed∣ing Ioy, because he could not but rejoyce in his being made perfect, who was to be perfected through sufferings,* 1.10 as the Captain of his Sal∣vation had been before him.

§. V.

'Tis the Perfection of a True Christian, and 'tis his Reward in this World, (as well as Duty,) thus to be able (with St. Paul) to Re∣joyce evermore in the worst of times;* 1.11 in what∣soever state he is, therewith to be content: to be as free from perturbation in the midst of all hardships and tribulations, as the Prophet Ionah was in a time of shipwrack; never ful∣ler of tranquillity, than in the most stormy wind and tempest; nor at any time safer, than in the Belly of the Leviathan. And tho' there are who have written Books, whereby to teach Men the Art of Rejoycing always, the Art of attaining to this Perfection, not only in CHRIST's, but in the Stoicks School also; yet 'tis no where attainable by human Means, without the Cooperation of the Assisting Grace of God, where the Grace of God Preventing hath gone before it. Epictetus, and Arrian, Plato, and Plotinus, Hierocles, and Seneea,

are no contemptible Instructors, even in this Divine Art of Framing an Heaven upon Earth. And St. Paul might have profited in that sort of Learning by some of them, having been conversant in the Writings of Epimenides, and Menander, and in all probability of Plato also; of whose* 1.12 Apologue I am minded, by the sub∣ject I am upon. For when Volupia and Ange∣rona, those Heathen Goddesses of Ioy and Sor∣row which he derided, were still at odds, and impatient of an Agreement, God (says the My∣thologist) ty'd them together by the Necks; that if they would not be friends, they might be forced to be Companions. A Fable I should not here mention, but for the Pertinent Moral of it; That God is able to reconcile the greatest Opposites in Nature; Pain and Plea∣sure, Joy and Sorrow, Prosperity and Afflicti∣on, in the Soul of any Prudent and Pious Man. And accordingly, when 'twas said by the Royal Prophet,* 1.13 That in the multitude of the sorrows which he had in his heart, the com∣forts of God did refresh his soul; he spake and acted as Inspired by the Holy Ghost the Com∣forter. Comforts he had in the midst a mul∣titude of sorrows; and in the midst of those sor∣rows which he had in his Heart too: wherein the Comforter from above did not only Re∣fresh, but Delight his Soul, (for so our New

Translation hath it.) And even the Carnal Man will grant, that the Pleasure of the Soul is the Soul of Pleasure. I say, St. Paul might have profited by some of those Heathen Wri∣ters whom he professeth to have perused: But 'twas by Christ,* 1.14 and Christ alone, by whom he grew perfect in his Lesson, to be content in all Cases. A Lesson he had learned (he tells us plainly) and been throughly Instructed in; It was not got without Study, nor yet without going to School to his Master Christ; who did not only enrich him with Light and Know∣ledge of all his Duties, but (which no other Master could do) gave him Ability to perform them. For having told us what he had learn∣ed, and how far he had been instructed, every where, and in all things both to be full, and to be hungry, both to abound, and to suffer need; He immediately added, that all his sufficiencies were of Christ; not of Pythagoras, or of Zeno, or of any other Teacher, or of himself: But, saith he,* 1.15 I can do all things through Christ that strengtheneth me. As our Rejoycing must be in him, so by him and his strength, shewing it self in our Weakness; through him and his wisdom, shewing it self in our Folly; with his Power and All-sufficience, shewing it self in our Wants and Imperfections; we can rejoyce ever∣more, and in all conditions.

§. VI.

But now however the glorious Grace of our Lord JESUS CHRIST is very sufficient of it self to make us perfect in St. Paul's Lesson, to be abased, and to abound, and in all stations to be content; and will never be wanting unto us, but when we are wanting unto it, and when we are wanting unto our selves; Yet he ex∣pects and requires, that we negociate with the Talents entrusted to us, the Talent of Reason, as well as Grace. He expects that we work out our own Salvation;* 1.16 he expects that we stir up his Grace within us;* 1.17 that we labour and cooperate,* 1.18 and work together with him, (whilst he worketh in us both to will and to do,) that we receive not his Grace in vain. The Art of Contentment and Rejoycing doth not cease to be an Art, by being a Divine and a Christian Art. Nor are the Rules of it the worse, for being taught in the School of Reason. And so 'tis pertinent to consider, how far the Rule of Epi∣ctetus may conduce to our Proficiency, whilst we con St. Paul's Lesson. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Our troubles do not arise from things themselves, but from our opinions of them. Let us rectify our opinions, concerning those things which are within our own Power, and those other things which are quite without it; and then instead of labour in vain to bring our condition to

our minds, (which most Men do, tho 'tis im∣possible to be done) we shall employ our selves intirely in bringing our minds to our condi∣tion. At which pitch if we arrive, we are qualified with our Apostle to Rejoyce ever∣more. Whereas for want of this Attainment, no such thing as True Ioy is to be had, or so much as hoped for, whilst we are in this un∣certain and fickle World.

§. VII.

The very Basis and Foundation of all our Contentments upon Earth, is either the Clearness of our Knowledge, or rather the Rectitude of our Faith, as 'tis the Ratio for∣malis, the Soul and Life of our Religion. A firm Belief that God is, and that he is a Re∣warder of them that diligently seek him:* 1.19 A firm Belief without wavering, that God who was the Creator, is still the Preserver of all the World; and as the Preserver, so the Go∣vernour, the Director, the Methodizer, and Disposer, of all things in it. A firm Belief without doubting, that nothing does or can happen without his Will; his Will to effect, or his Will to suffer it; his Will to do, or not to hinder its being done: and that in all the Will of God there is perfect Wisdom: whether his Will is Absolute, or only Respective, and Conditional;* 1.20 still 'tis infinitely Holy, Iust and

Good. All which imports an Infinite, and Perfect Wisdom.

§. VIII.

This Belief being settled and fixt within us, makes us wait on God's Providence; Acquiesce in his Will, and Adore his Wisdom. So as in all Events to say, (and that from the Heart, and not only from the Teeth outward,) God's Will be done. The worth of this Acqui∣escence in the Good Will of God, was clearly seen by blind Homer, in comparison with whom Titular Christians are in the Dark, who think that God cannot see, or at least that he will not punish their Dissatisfactions in his Oeconomie. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was Homer's say∣ing, and 'twas a good one. God's Will was done in this, or that which is come to pass. But they said better, who said in their Sub∣mission to God's Appointment touching Saint Paul and his sufferings, fore-told by the Pro∣phet Agabus,* 1.21 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Will of the Lord be done. But much better yet said the Man Christ Iesus, who said in the Agonie of his Soul, when it was sorrowful even to death,* 1.22 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Not as I, but as thou wilt; or not my Will, but thy Will be done. He had pray'd as a Man, the Bitter Cup might pass from him; but when he con∣sidered that he must drink it, and for the Health of Mankind too, he deprecated his

Prayer, not at all his Persecution; He pray'd his Prayer might not be heard; and that he might not have his own Will, according to his Humane Nature: But (said he to God the Fa∣ther, v. 42.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Thy Will be done. Now he who can say with Good old Eli in all afflictions, It is the Lord, let him do what seemeth him good;* 1.23 and with King Heze∣kiah, when Death it self is denounced to him, Good is the word of the Lord,* 1.24 which thou hast spoken; and with Iob embracing a Dunghil, when reduced from all his Riches unto his Pot-sherd and his Boyles by God's Permission, Tho' he kill me,* 1.25 yet will I trust in him, tho' he deprive me of all I have, I will bless his Name. Lastly, he who can say with Christ Himself in sincerity, when as brim-full of pain as his heart can hold, Father, not my Will, but thy will be done; he who thus is enabled not only to em∣brace, but to choose the Will of God, and even then whenit crosseth His, he, I may say in some sence, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Mortal God, (as the old Py∣thagoreans were wont to phrase it,) that is a meer Man, with the Image and Superscription of God upon him; a Man in God's Likeness, wherein his first Parents were first created. To sum up all in a word, He who wills what God wills, (be it taken by the right handle, and understood with a grain of Salt,) does make

God's Will become his own. He carves an hap∣piness to himself, by that conformity of his Will to the Will of God. And his Conversa∣tion being incessantly in Heaven, (as St. Paul speaks to his Philippians,) he does in truth and without a figure, enjoy an Heaven upon Earth too, in antecessum. And this I think, in proper speaking, is to Rejoyce evermore.

§. IX.

Thus I take my self to have proved St. Paul's Exhortative to be Rational, which some sensual Apolausticks would gladly have to be Ridiculous. 'Tis an Exhortative to no∣thing but what is possible, and lawful, and highly laudable in its Attainment. A Chri∣stian Duty recommended, if not commanded to be done, and in the Doing of which there is great Reward.

§. X.

In the scope of this Text being thus explained, our Apostle's three Generals may be particularly apply'd to our Rejoycing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, always, or evermore, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in every thing, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without cessation, or intermission. This is to Rejoyce with Ioy unspeakable, 1 Pet. 1. 8. which is there also said to be full of glo∣ry; because the Joy of a sedate and a quiet Conscience, if it be in us, is not only unex∣pressible by our selves, but also unvaluable by others, as the most Learned Dr. Hammond does well explain it. So that here we may

apply that Epiphonema of St.* 1.26 Paul, Thanks be unto God for his unspeakable Gift. However spoken by St. Paul in another Case, namely that of Alms-giving, which is indeed the Gift of God, however express'd by and convey'd by the Hands of Men. And with a greater force of Reason may we apply it to our selves, in case we are blessed with the Charisma of Re∣joycing evermore, in all conditions and events, which either do or shall befall us whilst we are Sojourners here on Earth. For an Ability to rejoyce evermore in this Sense, must needs be one of those good and perfect Gifts, which are said by St. Iames to be of a most Divine Extraction:* 1.27 It is a Gift from above, and cometh down from the Father of Lights. And he may very well say, who hath arrived at this Ability, to Rejoyce evermore, in all con∣ditions and events, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 always, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉in every thing, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without cessation, or interruption; Thanks be to God for his un∣speakable Gift.

§. XI.

Saint Iames in his first Chapter to the Iewish Christians of the Dispersion, has se∣veral Instances of Inducement to our Rejoy∣cing evermore, and that especially in our af∣flictions: My brethren, count it all Ioy when ye fall into diverse temptations, (v. 2.) of which the best of Annotators does make this

Paraphrase, Look upon it as the most blessed of all conditions that can befall you, (as the joyful∣lest thing imaginable,) that ye meet with affli∣ctions, and those of many sorts and kinds, in your Christian course. So the ninth and tenth Verses (saith the most Learned Dr. Hammond) cannot be better interpreted according to the sense, than thus: As glad as a poor man would be of being made rich, so glad let the rich man be of his being brought low. Let him be as well pleas'd, and thank God as hear∣tily, for his being reduced to this low estate, as any poor creature is apt to be of any great Dignity or Preferment. Let the rich man look with joy on all the injuries and crosses that can befall him. All which is imported by St. Iames in these words, Let the rich man re∣joyce in his being made low; still 'tis rejoycing in afflictions, (not at all in prosperity,) to which St. Iames does well excite us in all that passage of his first Chapter, from the second to the tenth Verse. (See Dr. Hammond's Note on Matth. 9. d.

§. XII.

But to anticipate and frustrate such Objections of the Flesh, as will be naturally made by the Carnal-minded, we must still carry in mind, (what I have already hinted in the beginning of my Discourse,) that the Joy we take in suffering for having done any thing

well, or in a chearful submission to God's Oe∣conomy, in his Government of the World as he sees fit, is not to be a meerly humane, but Christian Joy; It must be a Ioy in the holy Ghost,* 1.28 (as St. Paul fitly calls it,) or to express it with St. Peter, a Ioy unspeakable, and full of glory. For 'tis a poor Expression of Merri∣ment which only flows from the Spleen and Midriff; and only makes a Man look, as if he were bitten with a Tarantula; and many times is no more than Sardonick Laughter, which being no deeper than the Face, is con∣sistent with a weeping or heavy Heart: where∣as the Rejoycing of a Christian which hath its warrant from Christ himself, and its Festival from the Inside of Soul of Man, is a solid, and a severe, and a serious thing; a thing that is per∣manent and fixt. It keeps a Man Company in his solitude; and yields him Comfort in his Afflictions; and reconciles his very pain with a secret Pleasure. The Prophet Ieremie in∣joy'd it in Ionathan's Dungeon; and Daniel in the Lions Den. It stuck to St. Peter upon his Cross; and forsook not St. Paul in all his Sufferings, whereof he gives a kind of Inven∣tory, in the Eleventh Chapter of his Second Epistle to the Corinthians. In his labours more abundant, in his stripes above measure, in his very frequent Prisons, in Deaths oft, in perils

of Waters, in perils of Robbers, in perils by his own Country-men, in perils by the Heathen, in perils in the City, in perils in the Wilder∣ness, in perils by Sea, in perils among false Brethren, (which were the worse perils of all) in Weariness and painfulness, in Watchings often, in Hunger and Thirst, in Fastings often, in Cold and Nakedness: In these and all other distresses, of every kind, and in all degrees, his Inward Joy did not forsake him; his Peace of Conscience stuck closer to him, than his Skin to his Flesh, or his Flesh to his Bones; for these his several Lictors had the power to take from him. Five times was he scourged by the Lictors of the Iews, and that without Mercy, or Mitigation; and with a Rod of three branches, whereof each was of twisted whip-cord, (as Maimonides has informed us,) and so inflicted three stripes at every stroke. He was thrice beaten with Rods, that is, with switches or wands, by the Lictors of the Gen∣tiles; once he was stone without a Process, by a tumultuous Rabble of Zealots; and tho not unto Death, yet (which is worse) he was left for dead. (Acts 14. 19.) Three times at least he suffered Shipwrack. A night and a day he was in the Deep, that is, in a Prison of the Propontis, which was a most noisom and filthy pit, which for its depth under

ground was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, the bottom of the Sea: like that at Athens, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or that at Syracuse called The Mineral. In every one of these cases the Joy of St. Paul never forsook him; but he pray'd without ceasing, he rejoyced evermore, and in every thing gave thanks. Nor is it a wonder that he rejoyced in the things, wherein he said he took pleasure: For that he did so is plain, 2 Cor. 12. 10. where when he said that he took pleasure in Infirmities, he explain'd what he meant in the very next words, by Reproches, by Necessities, by Persecutions, by Distresses, for Christ's sake. These expresly were the things in which he said he took pleasure; yea, these were the things in which he boasted, and in which he gloried, (v. 9.) most gladly (saith he) will I glory in mine infirmities, that the power of Christ may rest upon me. 'Twas his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and delight, to bear about in his body the dy∣ing of the Lord Iesus. In comparison with whom,* 1.29 he reckoned all things but Dung, and rejoyced to be reckoned himself as Dung, as the Off-scowrings of the Earth, for the sake of CHRIST. He was glad to be thought worthy to suffer Shame for CHRIST'S sake.

§. XIII.

This is call'd with great Fitness The Rejoycing of a Man's hope, (Heb. 3. 6.) be∣cause the Hope we have in God, and our Re∣lyance

upon Him for the performance of his Promises in the most unlikely Times, when all things round about us are most improsperous and adverse, is the Ground and Foundation of all a Christian Man's Rejoycing; and that as at all times so above all in Times of Tryal. To which St. Paul does give witness in the fifth Chap. to the Romans, from the second to the sixth Verse. We rejoyce (saith he) in Hope of the Glory of God; (v. 2.) and not only so, But we glory in Tribulations; (v. 3.) we are infinitely pleas'd with our present sufferings; tho' not reduplicative for sufferings sake; but as know∣ing that Tribulation worketh Patience, and Patience Experience, and Experience Hope, (v. 4.) and Hope maketh not ashamed (v. 5.) But on the contrary, thus hoping for the glory of God to be revealed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we boast, we glory, we rejoyce with exceeding Ioy, and that because the love of God is shed abroad in our hearts, by the same Holy Ghost which is given unto us, (v. 5.) Which is as if he should have said, That however our afflictions are in their own nature tedious, yet they exercise many Vertues, as Faith, and Patience, and Perse∣verance, which are all required of us, and are deservedly to be shewn in the Cause of CHRIST. Besides that Patience under Afflictions is abso∣lutely necessary for the Tryal of our Sincerity,

of which we cannot well judge without a Tryal, nor can we by Consequence, without it, have a safe Ground of Hope; which being rightly grounded upon a Tryal and Proof of our Sincerity, (in our adherence to JESUS CHRIST,) and rightly objected on his Promises revealed to us in the Gospel, can never prove a false or deceitful Hope; nor can we possibly miscarry, in our Dependance upon CHRIST for a full Performance. For 'tis not with∣out sufficient Reason, that God is called The God of Hope; and that he is said to fill the Hearts of True Believers, with all Ioy and peace in their Believing; and that by the power of God the Holy Ghost, Rom. 15. 13.

§. XIV.

This I take to be the meaning of that seeming Paradox, (as 'tis a Paradox more than seeming to the Natural Man as Man) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we boast, we glory, we exceedingly rejoyce in our Tribulations, and are wonder∣fully pleas'd with our present Sufferings, (as Dr. Hammond words it expresly,) and that for the Reason before recited in the Fifth to the Romans, at the third, fourth and fifth Verses.

§. XV.

There is a parallel place in the 12^th. Chapter to the Romans, at the 12^th. Verse, both with That I now cited, and with This of my Text to the Thessalonians; where Rejoy∣cing

in hope is immediately followed with be∣ing Patient in Tribulation, and continuing in∣stant in Prayer. Implying, that That Reli∣gious Hope which makes us purifie our selves, (as St. Iohn describes it,) and is the Second of the Third Theological Graces,* 1.30 which is inse∣parably connected with Faith, and Charity; is not only the Ground of Patience, and Prayer to God with Perseverance, but even of Ioy, and Exultation, in all the Crosses and Afflictions which can befall us; and so is a Proof of our Ability, (whilst this Divine Hope is in us,) to obey the Exhortation, and to perform the Christian Duty incumbent on us in my Text, which is to Rejoyce evermore, and in every thing to be thankfull.

§. XVI.

This is briefly That Ioy, which takes up its Residence in a Man's Heart, and there is established by his Conscience, a Con∣science as quiet, as it is clean; a Conscience void of Offence towards God and Man. And this is that Peace of Conscience, which Solo∣mon calls A continual Feast. Vicious Men may abound in a transient Iollity, but are ca∣pable of no true Ioy: their Laughing and Quaffing is in good earnest but their Disease, which has a sting in the tail, when there is Honey in the Mouth. They may have In∣tervals and Truces, but no true Peace. They

may indeed have a Callousness, or a Searedness of Conscience, but Peace of Conscience they have not, they cannot have. There is no Peace, saith my God, to the wicked. Esaiah 57. 20.

§. XVII.

He who is bless'd with this Ability to Rejoyce evermore, will by consequence obey the two Exhortatives annext; He will pray without ceasing, and will in every thing give thanks. He will not only give thanks for his State of Grace, and his being Gods Servant, or the Servant of Righteousness; but also for his having been the Servant of Sin. For so he is taught by St. Paul to say, as he said un∣to the Christians who dwelt at Rome; God be thanked, that ye were the Servants of Sin; (Rom. 6. 17.) Where it is to be noted, in pre∣vention of a Mistake in the weaker sort, (who may be bold to sin the more, that Grace may abound, and that he may have the more oc∣casion to give God thanks, and may love him the more, the more he hath to be forgiven him,) St. Paul did not say, God be thanked that ye are, but that ye* 1.31 were the Servants of Sin: which is as if he should have said, God be thanked that ye are not the Servants of Sin, tho' once ye were: For it follows in the next words, But ye have obeyed, and obeyed from the heart, (not above board, and in open

Shew only,) that form of Doctrine which was delivered unto you; and for that, God be thanked.

§. XVIII.

This Rejoycing evermore, and gi∣ving of Thanks in all Conditions, especially in the most Adverse, (whether Appointed, or Permitted, by the good Providence of God,) A world of Confessors and Martyrs have been convinced of being possible,* 1.32 by plain expe∣rience; and Experience is the Great Mistress, which will instruct the most stupid, and con∣vince the most stubborn of her Disciples. The Experience I speak of is plainly this; that by the perpetual Blessing of God whereby the worst of all Evenements work together for good to them that love God.* 1.33 There is no∣thing adds more to a Man's Happiness upon Earth, than to be injur'd for this Well-doing; and Envied for his being Blameless; and bit∣terly hated by such as God hates; and for re∣ceiving much evil, for his Good offices, or his Good will. For to suffer such things, as those with Faith,* 1.34 and Patience, and Thanksgiving, is said by St. Peter to be Thankworthy, and a thing Acceptable with God. Whereas to suffer for Evil-doing, or to be commended for doing well, can never be said to be Thank∣worthy, and much less to be Meritorious.

§. XIX.

If Transitory Comforters could

make us happy, it would be then a kind of Happiness to abound with Flatterers and Pa∣rasites, the greatest Comforters for a time this World can yield us; who yet are wor∣thily esteemed the greatest Plagues too, be∣cause they are Comforters but for a time. And for this very reason, the goodliest possessions upon Earth, considered simply in themselves, are but glittering Plagues; because they are Flatterers and Parasites, which comfort us on∣ly for a time; and by ceasing at last to com∣fort, must needs torment us. But now the Holy Spirit of God, who is called The Com∣forter in the Gospel, is quite a contrary Com∣forter to all the Comforters I speak of. For when the Secular Comforters forsake us, He takes us up. His Comforts commonly begin, when all the rest are perish'd with us. He is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Friendly Com∣forter indeed, who will abide with us for ever, if we will but afford him an Entertainment, and not resist him at his Coming, nor Grieve him away when he is entered.

§. XX.

Consider the Promise our Saviour made to his First Disciples, that He would pray the Father who would give them another Comforter,* 1.35 even the Spirit of Truth, who should abide with them for ever. And mark how well he performed his Promise: For

when they were Persecuted and Beaten for having preached up CHRIST, they were so In∣wardly strengthened by the Holy Ghost the Comforter, that what was cruelly intended to make them sorry, was miraculously made to increase their Ioys: And their Rejoycing was even in This, that they were counted worthy to suffer; and to suffer the publick Shame, as well as the Torments of being Beaten,* 1.36 for their adhaerence unto the Name of the Lord JESUS CHRIST. Vicious Pretenders to Reli∣gion, who are a Disgrace to Christianity, are not worthy to suffer for it. But those perse∣cuted Apostles were of such wonderful great Worth, that the Comforter from Heaven was not only with them, but within their Hearts also. The nearest to them that was possible, when all the Comforts of the World stood far∣thest off; and who was able to make them able, not only to support, but even to smile on their Afflictions: Not only to endure, but over and above to enjoy their Sufferings. So we read of the Thessalonians, that they had re∣ceived the Word of God in much Affliction and Ioy of the Holy Ghost:* 1.37 The Holy Ghost being their Comforter, reconciled their Joy with their Afflictions.* 1.38 It was by the Holy Spirit of God that they Rejoyced with Ioy unspeak∣able: And therefore Ioy is worthily reckon'd

among the Fruits of the Spirit in special manner.* 1.39 The Fruits of the Spirit are very many; but Love and Ioy are the two First, because he is eminently the Spirit of Love, and Comfort.

§. XXI.

And now I have Answer'd the whole Objection of the most Sensual Apolausticks: prov'd it the possible, and the lawful, and lau∣dable Practice of a true Christian, in the most terrible Cross of CHRIST, to be still Rejoycing. I have shew'd that God Alone is the Paraclete, or Comforter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That He is the Won∣derful Reconciler of Ioy and Sorrow. That Ioy is one of those Fruits of the Blessed Spirit, deeply Rooted in the Heart of a True Believer, that nothing can be more Orthodox than this Paradox of the Worldling; that 'tis the Duty, and the Reward, and the high Priviledge of a True Christian, (when all the rest of Mankind are Swallowed up in the Deepest Mourning,) to rejoyce evermore, and in all Conditions.

Which God the Father of his Goodness give us* 1.40 Ability to perform, for the Merits of God the Son, and by the Powerful Operation of God the Holy Ghost, Unto which Blessed and Glo∣rious Trinity, One Individual, Invisible, and In∣divisible Lord God, be All Honour and Adora∣tion, both now, and for ever.

FINIS.

Notes

• * 1.1

  Luke 18. 1.
• * 1.2

  1 Thess. 5. 17.
• * 1.3

  Ver. 16.
• * 1.4

  Ver. 18.
• * 1.5

  Sen. Ep. 13.
• * 1.6

  Acts 24. 16.
• * 1.7

  Luke 6. 25.
• * 1.8

  Rom 14. 17.
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Coloss. 1. 24.
• * 1.10

  Hebr. 2. 10.
• * 1.11

  Phil. 4. 11.
• * 1.12

  Sub Phae∣donis initi∣um apud Aug. Mas∣card. Diss. 2. p. 22, 23, 24. Et in suo Charide∣mo Prolusio Ethic. 3. p. 4. 6.
• * 1.13

  Psal. 94. 19.
• * 1.14

  Phil. 4. 11, 12.
• * 1.15

  Phil. 4. 13.
• * 1.16

  Phil. 2. 12, 13.
• * 1.17

  2 Tim. 1. 6.
• * 1.18

  2 Cor. 6. 1.
• * 1.19

  Heb. 11. 6.
• * 1.20

  Rom. 7. 12.
• * 1.21

  Acts. 21. 14.
• * 1.22

  Mat. 26. 38.
• * 1.23

  1 Sam. 3. 11. 18.
• * 1.24

  2 Kings 20. 19.
• * 1.25

  Job 13. 15.
• * 1.26

  2 Cor. 9. 15.
• * 1.27

  James. 1. 17.
• * 1.28

  Rom. 14. 17.
• * 1.29

  Phil. 3. 8.
• * 1.30

  1 John 3. 3.
• * 1.31

  Rom. 6. 17.
• * 1.32

  Compare Heb. xi. with Acts. 9. 31.
• * 1.33

  Rom. 8. 28.
• * 1.34

  1 Pet. 2. 19, 20.
• * 1.35

  Joh. 14. 16.
• * 1.36

  Acts. 5. 40, 41.
• * 1.37

  1 Thess. 1. 6.
• * 1.38

  1 Pet. 1. 8.
• * 1.39

  Gal. 5.
• * 1.40

  1 Cor. 10. 13.