there greater losses befall a man then losse of wife children c Answ The world thinkes no but it is sure many haue and the dearest childe of God may and to turne the edge of our griefe and sorrow a taste whereof I will giue you in these few particular instances A man is neuer worse spoyled then when his soule suffers spirituall losses Iob his losses by the Sabeans and Shabeans was great but theirs are infinitely greater 1. That lose the good seede sowen in their hearts as the most do l Mat. 13.19 whensoeuer a man heareth the word of the kingdome and vnderstandeth it not the euill one commeth and catcheth away that which was sowen in his heart and so hee betrayeth the seede of Gods Word into the hands of the deuill Oh how many lose the benefite of many a Sermon and bewaile it not 2. That lose the Kingdome of God in losing the meanes of the Kingdome the ministery of the Word by which an entrace is made into the Kingdome of Grace and by which they are built vp and stablished in that Kingdome m Mal. 21.43 The Kingdome of God shall be taken from you and giuen to a Nation that shall bring forth the fruit thereof How many weepe and wring their handes for the losse of these earthly things this Mammon but can liue without meanes to saue their soules and neuer shedde a teare for the want thereof Oh those blessed times of Hierome when his mouth was stopped the people cryed out It had beene better the Sun had beene plucked out of the firmament 3. That lose their first loue which sometimes they had so threatned by our Sauiour n Apoc. 2.4 I haue somewhat against thee because thou hast lost thy first loue 4. That lose what they haue wrought euen all that they haue done throughout their life because they haue not been done of faith and therefore Iohn giues this caution o 2 Iohn 8. Looke to your selues that wee lose not the things we haue done but that wee may receiue a full reward c. that is some take paines about the way to a better life but labour not aright therefore lose all and themselues 5. That lose the presence of God not the presence of his effence wherein Moses was singular but the presence of his grace and signes of his fauour mercy which the Lord himselfe threatens to take from Ephraim p Nos 5.15 I will goe and returne to my place till they acknowledge their sinnes and seeke me in their affliction they will seeke me diligently 6. That lose the taste of the life to come q Hab. 6.2 as the Aurhour to the Hebrewes sayth and all those seeming graces which sometimes they had 7. That lose the joyes of their saluation r Hs 51.13 which Dauid did as in his dolefull prayer hee expresseth Restore me to the ioy of thy saluation c. questionles it is so to many a childe of God for a time to their great sorrow and heauinesse 8. That lose the stability and stedfastnesse of their faith Å¿ Ps 51.12 as Dauid for howsoeuer it is a truth that faith cannot bee totally and finally lost yet the stedfastnes thereof hath beene and may be in the best of Gods seruants 9. That haue lost those things they had sometimes in spiritual things t Mat. 13.12 Let this be no wonder for as touching degree it may be and is true in sundry of Gods seruants though it is not true of the graces themselues 10. Most of all that lose their crowne which is either in the hypocrite leauing his perseuerance u Apoc. 3.11 or in Gods Childe growing colde and carelesse But alas this is not the true sorrow for of this worldly sorrow the Apostle sayth it w 2 Cos. 7.10 brings death both temporal and eternall so far is it from bringing life or grace 2. The second state of natural sorrowes far enough from this blessed sorrow which will bring consolation is the sorrow of the scandalized or melancholie which the Apostle Paul speaketh of in the whole fourteenth Chapter and beginning of the fifteenth of his Epistle to the Romanes calling him by the name of the weake Christiau but indeede because many are deceiued in this sorrow and lose their soules and many also thinke the godly sorrow to bee but sicknes passion conceit or melancholy and because it changeth the body often they thinke it ariseth from the body but there is no disease like to this for symptomes and torments and therefore here I will consider two things 1. The difference betwixt godly sorrow fits of melancholy 2. How it comes to passe that this sicknesse being in the soule yet often it infeebleth the body Touching the first there are foure differences 1 They all are naturall whether it proceede from the corruption of the bloud vniversally or the bloud in the braine onely ingendred through inflammation and euill affect about the stomacke and sides which are all distinguished by Physitians by their causes and symptomes which in some are almost incredible and strange but this is supernaturall a plant of Gods owne planting that it is so needes no other reason to proue it then that God commands it for naturall things neede no commandement is a ruled axâ—ome in divinity 2. They from the constitution of the body but this is from the constitution of the soule 3. In melancholy the humors first and then the imagination but in this sorrow the conscience first and the huâ—ors after are affected to the weakning wasting of the body 4. They euen all kindes may be cured by naturall remedies medicines bringing nature to his right temper all naturall medicines vnder Heauen cannot cure this sicknes yet I confesse that sometimes these are mixed together sicknesse of the body and the minde and then is it hard to cure the one without the other but the cure must be indeauoured by spirituall bodily helpes continually 2 That the body is oft infeebled by the sicknesse of the minde is because of the neere conjunction sympathy and vnion of them both being vnited in one person for the soule possessed with feare sorrow languishing and heauinesse it is not possible that the body can take any delight in naturall and bodily comfort the sleepe will be short not so briefe as troublesome and tempestuous meates and drinkes shall bee tastelesse or loathsome or mingled with teares as Dauid sayth x Psal 102.4 I forgate to eate my bread the vse of wife children house lands c. shal be vncoÌ„fortable to him for the naturall vitall and animall spirits being all distempered by the soule which as Salomon sayth y Prov 18.14 the spirits of a man will sustaine his infirmities that is all naturall infirmities sicknesses losses molestations but when these fayle in the want of the consolations of God what shall vp-hold him 2. It comes to passe by the righteous
the fruite it shall be knowne These are of two sorts 1. Speciall or respecting our owne particular 2. Generall or respecting others Those that are speciall respect our selues are of fiue seuerall sortes 1. For corruption of nature 2. For speciall sinnes after calling 3. For hardnesse of heart 4. For the absence of Christ 5. For want of the meanes Generall or respecting others 1. For the dishonour of God in publique abominations 2. For the miseries of the Church 3. For Gods anger threatning 1. Point For the corruptioÌ„ of nature thus Paul cryeth out a Rom. 7.24 O wretched man that I am who shall deliuer me from this body of death And Dauid b Ps 51.5 I was conceiued in sinne and warmed in iniquity this like a loathsome leprosy gangrene harh spread it selfe ouer the whole man howsoeuer not in the substance yet in all the faculties of soule and body and made vs as a tainted seede poysoning and contaminating euery thought word and action and is the bell-damme of all the euils that proceede from vs as our Sauiour sayth c Mark 7.20 21.22.23 from the heart proceedes adulteries murthers thefts euill thoughts c and these defile a man yea it so defiles vs that vntill we be washed effectually in the bloud of Christ al our thoughts speeches actions naturall ciuill are sin our best actions are as the fathers speake but beautiful sins after our regeneration and effectuall calling it puts a stainâ— vpon our best seruices euen ouâ— prayers hearings readings c that we had need to returne anâ— aske forgiuenesse pardon foâ— the defects of them and these robes must be tinct and washed c Apâ—â— 7.14 white in the bloud of the Lambeâ— that they may appeare amiably in the eyes of God withouâ— which there is pollution enough vpon them to cause the Lord to abhorre and detest them this wee doe and must carry abouâ— with vs so long as the soule inhabits these earthly tabernacle Oh where are these mourners that lament and bewayle this spawning and mischieuous sin if a man should poyson the fountaines and springs of waters all men would cry out against such a monster but this is infinitely more vile yet who complaines of it is sorrowfull vnder the sence feeling thereof or cryes for the crucifying power of the Lord Iesus to subdue it Yet this depraued condition is the estate of euery mothers childe as well hee that sitteth vpon the Throne as hee or shee that grindeth at the mill d Iob 15.15 what is man that he should bee cleane or hee that is borne of a woman that he should be iust beholde he found no stedfastnes in the Angels and the beauens are vncleane in his sight how much more abominable is man c. This Paul proues out of the Psalme e Rom. 3.10.11 Ps 14.1.3 There is none that doth good All are gone astray c. Oh that men would throughly consider this how would it cause all the jovall Laddes of this world to turne their tunes from songs drinkings merry-meetings and healthings into howlings lamentations and sorrowes and it would change our sorrowes that bee Ministers into rejoycings and thankes-giuings to see them with humbled hearts cheeks bedewed with brinish teares inquiring after wholesome Physicke for the quieting of their crasie wounded consciences and saluation of their soules Oh that God would open the eyes of this blinde foolish world that they might know feele this wofull misery and Oh that it would please his Highnesse to giue his poore Messengers occasion of labour and rejoycing this way 2. Point For speciall sins after effectuall calling for which there is in the childe of God a large measure of sorrow and griefe for diuerse causes 1. Because God hath vouchsafed more mercies then to the world or to themselues before their calling to common ordinary blessings hee hath added supernaturall spirituall and celestiall fauours and therefore lookes for better fruits Å¿ Mat. 25 29 for to whom much is giuen of them much is required 2. Because hee hath giuen his Spirit and all the graces thereof so that as the Apostle sayth f 1 Cor. 1.7 they are not destitute of any grace and therefore of more abilitie to resist tentations then formerly the sinners of Sion are the most offensiue to his blessed Majestie the sinnes of the world euen their grossest abominations as drunkennesse whooredomes oathes blasphemies are not so vile as the sinnes of his owne people they haue more knowledge of his righteous wil of the stratagems of Sathan deceitfulnesse of their owne heart and the danger of sin Oh that therefore we would be admonished to beware of theÌ„ for time to come and to bewaile such as are already passed vs in the superabundant patience of God 3. g Ephes 4.30 They grieue the Spirit of God by which they are sealed vp to the day of redemption that blessed Guest hauing taken vp their hearts to bee his habitation h Ephes 3.17 by faith when they open the doores to let in rogues and villaines his enemies to robbe and spoyle his habitation to defile and like swine to lay-staule it is there not great cause of griefe to that sacred and blessed Spirit who could indure this indignitie If any man should offer it to a Kings Pallace would it bee tollerable and shal the Eternall God suffer it without speciall correction and chastisement thereof especially considering the good motions daily of this sweet Guest and his combating and resisting against them is it any wonder if hee visite them with terrors of conscience want of the sence of his presence and joy of his saluation such like buffetings 4. These awaken the conscience who hath admonished them against those sinnes being sanctified by the holy Spirit now set on fire with clamours and out cryes against the offendors that wheresoeuer they ride or come they carry this tormentor about them a wofull condition and it will neuer bee quiet to rest or bee silent except it bring them vpon the knees of soule and body to seeke reconciliation or else bee husht stilled with buffetings and ill vsage to benumme it a medicine worse then the disease 5. These cause the Enemies of God to blaspheme the way of righteousnes euery base Varlet will exclaime against such a man yea the floud-gates of blasphemy wil bee opened against not only him but against all that professe the same truth and against the profession the roaring Laddes and society of drunkards and the riffe-raffe will make songs of him as they did of Dauid as himself speaks i Psal 69.12 the drunkards and abiect slaues made their songs of me and all the country will be on a hurry that the people of GOD hang the head with griefe and sorrow to behold heare these things and in all these respects is there not great cause thinke you that a good heart should
ponder and consider these things and God giue you vnderstanding grace to find all these branches of holy sorrow in your soules that so you may be assured of a plentifull crop and haruest of joy heere and glory afterward and so I proceede to the third signe of this sacred and holy grace 3. Remarkable signe symptome of this sound godly sorrow is when it passeth not the limits extent and bounds which God in his eternall truth hath set it which if it doe it becomes sinful and euil for it is with this grace as with the morall vertues which must not exceed their medium the Eternall hath bounded it as the sea by the little sandes as the Prophet speakes and giuen commandement as to the Israelites at the giuing of the Law vpon mount Sinai beyond which if they presumed it a Exo. 19.12 was death Now it exceedes and passeth limits two wayes 1. When it exceedes in time that men lye vnder it not onely night and dayes but monethes and yeares yea tenne twentie yeares as I haue knowne some it is a plaine signe that howsoeuer GOD offended is the obiect of their sorrow yet it is his justice which their eyes behold and legall sorrow at the fairest selfe-loue is the maine wheele which sets this sorrow on worke the sence of his feareful wrath like the roaring of the Lion makes them tremble if they could make their part good against him they would neuer shed a teare or bee perplexed in their spirits Or if not so yet in some it is want of instruction or knowledge of this grace and how to carry themselues which if they did their comfort would be both speciall and speedy as the Psalmist speaks b Psal 30.5 Sorrow ouer night but ioy comnâ—â—â—h in the morning and they should feare if they finde it not And no matuaile though some of Gods seruants misse of this right sorrow when as such an â—â—perienced souldier as Dauid missed of it and was filled with roarings and perplexitie with a roaring sorrow which was not joyned with so much as particular confession of that speciall sin that perplexed and troubled his poore soule but when hee had recalled his thoughts plucked vp his spirits resoluing vpon the rightsorrow be confessed his sinne to the c Psal 32.5 Lord and presently found consolatioÌ„ for your sakes therefore that trauaile vnder the burthen of your sinnes and finde no rest nor know how to set your soules in a way to true comfort I haue vndertaken the labour to lay before your sight this open way to turne you froÌ„ all those waters of d Num. 35.9 Marah into Elim from bitternes to sweete fountaines of water to satisfie your thirstie soules me thinkes I see in that sacred Embleme of the Lord comparing the sorrow of the godly to the sorrow of a e Iâ—r 6.24 womaÌ„ in trauail aliuely description of this grace Tribulation apprehends vs as of a woman bringing forth And to the same purpose speakes the Lord by the Prophet Isaiah As a woman with childe neeâ—e her trauaile is vexed and cryeth so haue f Is 26.17 we beene before thy face Iehouah and the sorrow of the godly if the right sorrow is like it 1. Nor onely in the extremitie and bitternesse of it for the time but 2. that as the one and the other tend to a birth 3. There is in both hope of deliuerance and therefore euen in that extremitie there is some joy miâ—â—t with the sharpnesse of the sorrowâ— faith sets the heart on work to expect better nay there is in both an expectation of fruit and therefore of necessity there must be joy in the middest of the sorrow 4. It is but short in either which ouâ— blessed Sauiour confirmes A g Ioh. 16.21 woman when sheâ— brings forth hath sorrow because her houre is come but when shee is deliuered she remembers not the sorrow for ioy that a man childe is bornâ— our Lord applyes this so are you now in sorrow but your heart shall rejoyâ—e obserue then thy sorrow for the time and continuance if it be long suspect it 2. It passeth the limites when it exceedes in measure now it passeth measure 1. When it vnfits the body or soule for the duties either of our generall or particular callings or from the cheereful liuely performance of them both which the Eternall God requires at the hands of his people he required in the Law not dead but liuing sacrifices the dead were abomination to him and hee blamed hiâ— people for their vncheerefulnes in his seruice and threatens them for it h Deut. 28.47.48 Because thou didst not serue the Lord thy God with cheerefulnes and a glad heart in the abundance of all things thou shalt serue thine enemies in hunger and thirst and in want of all things and I will put an iron yoke vpon thy necke c. Let men obserue their sorrowes doe they deterre and keepe them backe either from hearing the Word Sacraments Prayer c. or from a cheerefull performance of them they are then from the Deuill and not from GOD yea if they doe not further them in all these draw them neerer vnto GOD beware of such sorrowes and auoyde them so also may I say of duties to our brethren GOD loues a cheereful giuer as of almes so all other duties of charity to our neighbour visiting the afflicted comforting the dejected spirit and such like But alas what will become theÌ„ of worlds of sorrows which are vpon men that refuse the House of GOD and doe as it were excommunicate theÌ„selues not onely from the power of Gods ordinances but euen from the vse of the ministry of the Word Sacraments and Prayer though it may be they vse some priuate helpes which yet it is to be feared few doe It is also dangerous when sorrow vnfits men from family duties as reading the Word instruction of children and seruants and prayer or the more priuate duties as secret examination confession of sinnes secret supplications thankesgiuing meditation conference or renewing of covenants with GOD and lastly if it hinder and keepe men or women from conjugal duties or to abhorre or sequester vs from the vse of meates drinkes necessarie to the sustentation of nature by which the body is vnfitted to performe his necessarie seruice to GOD our neighbour and the soule Lastly when iâ— keepes men from the duties of their speciall callings to the detriment and hurt of the wife children and family which is an ordinary fault of young professours in mine owne obseruation any of these are ill signes of a bastard sorrow and not of the true spiritual gracious sorrow which hath the sacred promise of the Immortal GOD to end in f Ps 126 5.â— ioy and therefore beware of it 2. It passeth his limits measure whâ—n it makes men forget consolation and driues all ioy out of the heart euen for the time for these being