discerne this ioy as it is to conceiue the sorrow for nature teacheth it not but it is supernaturall and a speciall gift of the highest to his elected and converted children and those onely know what it is which voluntarily seeke this godly sorrow I will answer this question therefore by a distribution as formerly of sorrowes so now of ioy into the seuerall kindes vntill I come at that true ioy and there are three kindes of ioy 1. Naturall ioyes 2. Vnnaturall or diabolicall 3. Spirituall Concerning naturall which I call so because they proceede from nature and naturall causes and these are of two sortes 1. Such are meere naturall ioyes which in themselues are neyther good nor euill but are made good or euill according to the obiect they are set vpon and the measure not passing their limites and boundes God hath set them which Salomon commends x Ecel â— 15 I praysed ioy for there is no goodnesse vnder the Sunne saue to eate and drinke and reioyce like so y Pro. 15.13 A ioyfull heart makes a cheerâ—efull countenance c. 2. Some are from nature depraued and corrupted wherein men become sensuall giuing themselues vp to Epicurisme totally taken vp with the delight of the pleasures of this life as banqueting carrowsing sports for which the wise man vpbraids and derides the young man a Eccles 11.9 Reioyce O young man in thy youth c. And Iob speaketh of these wicked persons b Iob. 21.12 13. that they take the Tâ—bret and Harpe and reioyce in the sound of the Organes c Deut. 32.29 They spend their dayes in wealth neuer looke vp to God or consider their latter end which would make them wise but in that estate and condition suddainely They goe downe to the graue c. 2. Vnnaturall or diuelish joies and they are of two sortes 1. More apert 2. More secret 1. Those that are more expresse and plaine are of two sortes 1. To ioy in sin eyther our owne sins as Salâ—mon saith The foole that is the wicked man makes but a sport of sinne or else to reioyce in the euils of others the sinnes of the times which we ought to mourne for and bewayle with inward and hartie griefe 2. It is a diabolicall and diuellish ioy to reioyce in the misery and calamitie of the Church of God this is a grieuous sinne for which the Lord threatned d Ezech. 25.5 6. Rabbah that it should bee a â—welling place for Camels and the Ammonites a sheepe-coate euen because they reioyced in heart clapped their hands at the fall of the people of God 2. Those which are more secret and hard to bee discerned are of two kindes 1. When as through impatience shortnesse of spirit and diffidence in sharpe and tedious afflictions they are wearie of their liues though they feare to lay violent hands vpon themselues yet would be glad a sin against nature that any would depriue them of life of which Iob speakes e Iob. 3.21.22 They long for death and if it come not they would euen search it more then treasures which ioy for gladnesse and reioyce when they can finde the graue 2. A ioy from the illusion of Sathan feeding mens securitie with seeming ioy delighting rauishing the heart for the time meere conceits without foundation from the sacred Scriptures from whence all the coÌ„solations the spirit of God exhibites are deriued This is a meer presuÌ„ption which causeth the hypocrite to reioyce when he hath no iust cause he thinkes all his seeming graces to be sound and sauing aâ— faith loue sorrow and repentance when if he would brinâ— them to examination try all all would be found farre otherwise Like a begger that in 〈◊〉 drunken sleepe dreames that hâ— is noble possessed of stately Palaces and large reuenews his Taâ—ble richly furnished with fat anâ— pleasant meates and wine in aâ— boundance full cofers plentiâ— of at tendants and costly apparell with instruments of musicke c. A meere delusion for when heawakes he is base poore naked haroourlesse hungry c. O beioued let vs not be deceiued by the methodes and stratagems of Sathan to trust in vaine hopes which will not profit vs as if we were true beleeuers because somtimes we haue eyther been amazed and terrified for our fins at the prenching of the word as Felix trembled at Pauls Sermon and Aheb was troubled at the hearing of Eliah or because we haue sometimes felt great ioy in hearing It is questionlesse thou mayst eyther weepe or reioyce at a Sermon and bee damned for ought I know if those be all the markes thou hast of the truth of thy sauing graces For the Scriptures are expresse and plentifull that an hypocrite may receiue the word with ioy Math 13.20 g Hebr. 6.5 and 10. Tact of the heauenly gift as a Cooke though not as a guest haue some apprehension of Christ some sight of the fauour of God some worthy gifts of the holy Ghost some glympse of the hope of eternall glory all which make vp his ioy And yet for all this be but an hypocrite and fall totally and finally from these graces of the spirit of God and die vnder the sinne against the holy Ghost be a reprobate and eternally damned in the end of his life This is so like and neere the coÌ„solation ioy that no Ephraimite can distinguish it no more then h Iudg. 12.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shibboleth from Sibboleth that not two forty thousand onely but infinite million of soules perish for want of thâ— knowledge and examination oâ— the truth of this grace in theâ— owne hearts and it is certain that no wicked man euer did oâ— possibly can know much lesse attaine this blessed priuiledge i Pron 14.10 The stranger shall not meddle wiâ—â— this ioy this is that k Râ—ue 2.17 white stoâ—â— spoken of in the Apocalypse hâ—ving the new name written whiâ—â—one knoweth but he that receiueth 〈◊〉 3. Spirituall ioyes which I call spirituall because they are celestiall heauenly and supernaturall wrought and exhibited by the spirit of God and perpetuated by the same blessed spirit for euer this is a Riddle Paradoxe to nature and therefore as the Church prayed l Cane 4.16 arise O North and come O South and blow on my garden that the spices thereof may flow out So I besech the most high God to powre vpon me the spirit and grace of illumination and holy affections that I may conceiue and be inabled to vnfold make plaine this sacred blessing to the vnderstanding of the simplest that their soules may partake thereof Spirituall ioyes are of two sorts 1. In this life 2. In the life to come Those in this life are of two sortes 1. The one a dutie 2. The other a grace 1. That which is a dutie is that which man brings ought to bring vnto God as his coÌ„mandement the want whereof the Lord threatens
rest of the sauing graces of Gods Spirit and so are in doubts and feares and the Spirit of bondâ—ge as the Apostle cals it 2. Some are ignorant of the causes of true ioy as that their names are written in the Booke of Life Iohn 1. that they are borne not of the will or blouds of men but of God sonnes of the most high heires yea coheires with Christ the naturall Sonne to an eternall Kingdome by adoption grace members of Christ estated into a blessed interest and right to al the creatures blessings and ordinances guarded by Angels kept by the Almighty himselfe and his power vnto saluation 3. They obserue not or conceiue how the Spirit of God doth exhibite and giue this ioy and comfort in the due vse of his ordinances as the ministry of the Word Sacraments and Prayer or else in the due vse of the priuate as meditation conference prayer reading singing of Psalmes c Ioh. 16.24 so grieue the holy Spirit 4. Ier. 33.3.8 They doe not seriously seeke the pardon of sinnes as condemned prisoners at the barre importune the Iudge for their liues or if they pray sometimes it is but seldome 4. They are not conscionable in the practice of all the duties of godlines they sowe not good seed a Iob. 4.36 Gal. 6.8.9.10 that be which soweth and he that reapeth may reioyce together Could men bee more fruitfull in wel-doing they should haue b Mat. 25.21 Is 35.8.10 more joy sterility barrennesse brings anguish and sorrow and fruitfulnes in obedience brings consolation and abundance of peace and heauenly delight and joy 5. Many are incumbred and intangled with some grosse sin as the sin of their nature or of their particular calling which hinders this consolation and joy of the soule Pro. 25.6 The transgress on of the wicked is his snare but the righteous doth reiâ— yâ—e and sing 6. They receiue not the Law of God into their hearts which if they did beholde the promise verse 11 Is 51.7.11 The redeemed of the Lord shall returne come with ioy to Siâ—n and euerlasting ioy shall bee vpon their beads c they only haue an idaea or superficies in the brain but it comes not into the heart 7. Many liue not in peace but are passionate and contentious and so breake off all their ioy or at least hinder and weaken it much for passion contention and pride do strangely though secretly disturbe and hinder the consolations of God therefore doth the Apostle exhort the Corinthes Be of good comfort bee of one minde 2 Cor. 13. â— liue in peace and the God of loue peace shal be with you 8. They sorrow not for their sins or not with godly sorrow for if they did Ps 126.5.6 Is 61.1.2.3 they should reape in ioy Thus it manifestly appeares that true Religion the profession thereof is not the cause of the vncheerefulnes heauines and sorrow that is in the world but the cleane contrary and that the fault is the corruptioÌ„ which is in men and therefore let vs lay the imputatioÌ„ blame where it is in mans owne corruption and defects Againe such professors are to be blamed as leade a melancholick he any vncheerefull life because thereby they obscure the lustre and glory of their Christian profession and are a dishonour to their Lord and Master for the world that know not the priuiledges and libertie of the sonnes of God easily thinke they serue a hard and rigide master or father who is not willing to haue his children and seruants inioy any sweet mirth or liue sweetly and comfortably They doe besides al this hinder wrong themselues by detaining themselues from thankfulnes it is also an obstacle to their faith pravers layes them open exposeth them to temptations or apostacy generally vnfits them to all the duties of piety and righteousnes And for the most part this deapnes of spirit and sadnes ariseth from passion pride worldly sorrowes and griefes or some of the causes before specified Quest But seeing so many sortes of false joyes may be are oft in the soule by what characters and symptomes may the true ioy bee discerned from the counterfeit especially the illusions of the deuill and temporary joyes of the hypocrite because an hypocrite goes farre especially in ioy yet lose his soule bee damned in the end for hee may receiue the word with ioy taste the heauenly gift haue some apprehension of Christs excellencie some sight of Gods fauour some worthy though but generall gift of the Holy Ghost and an hope of euerlasting life as appeares by the text of Scripture in the margent all which concurre together to lift him vp with false ioy yet lose all and his soule too Answ I consider the examination of this grace three wayes 1. In the causes thereof it ariseth from the apprehension of celestiall and heauenly things It is kindled vpon the sence of Godâ— fauour and is a blessed handmaid of faith and therefore the Apostle Peter annexeth it to beleeuing 1 Pet. 1.8 Psal 4.6 Lord life thou vp the light of thy countenance vpom mee thou hast giuen me more ioy of heart c. 2. That our names are written in the Booke of Life a greater cause of reioycing by the restimonie of our Sauiour Christ himselfe â—â—â—e 10.20 then to worke miracles and cast out deuils and greater cause of ioy then wisedome strength riches c. to know God that he is mercifull in the assurance of Gods election and blessed resurrection and eternall life that our soules shall liue immortally happie 3. It is exhibited and giuen by the holy Spirit of God and ordinarily the soule as it were retyring it selfe into the sweete presence of God to haue some spirituall Soliloquie or priuate conference with him but especially principally in meditation primate prayer are these sweet ioyes selt though not onely but the soule doth draw the wine of ioy out of all the wels of saluation Is 12.3 but euery Christian soule who vsually trades with God can experimenlally iustifie this truth that it is felt most frequently and liuely in meditation priuat prayer Is 32.3 4. The Spirit neuer speakes coÌ„fort to the soule but from the written word and promises of God and therefore the Apostle saith to the Ephesians After they beleeued Eph. 1.13 they were sealed with the holy Spirit of promise If it witnes seale and comforts not from the sacred promises it is a delusion of Sathan and not true ioy 5. It vsually followes humiliation and godly sorrow for sinne which is that true right branch that beares it our blessed Sauiour was sent to comfort those that mourne in Zion Is 61.2.3 to giue them beautie for ashes the oyle of ioy for mourning the garment of gladnes for the spirit of beauiues c. Ioh. 16.20 23. Verily I say vnto you ye shall weape
God in this world and where this curse is vpon any mans soule his case is miserable Ierem. 15.1 Ezech. 14.14 that which our Saviour said Woe be thee Corazin Bethsaida for if the great vvorkes which haue beene done in thee had beene done in Tyrus and Sidon c. and it should be easier for Tyrus and Sidon in the day of iudgement then for thee c. Yea whole kingdomes and Churches cases may be dangerous and desperate that God will heare no prayers for them no not of the most righteous men Iob Samuel Daniel and that he shall commaund his Prophets not to pray for them or if they doe he wil not heare them Therefore thou shalt not pray for this people neither lift vp cryor prayer for them nor intreat me n Iere. 7.16 for I vvill not heare thee So that a Church or kingdome that professe Religion may so prouoke the eyes of Gods glory that their condition may be worse more dangerous and desperate then the condition of the Heathen for concerning them the Lord himselfe sometimes giues commaundement that his people should pray for them o Ierem. 29 7 And seeke the prosperity of the City whether I haue caused you to be carryed away captiues pray vnto the Lord for it This being so miserable and wofull must of necessitie bee the condition of many a man yea of some Churches the Lord giue grace to this Iland to consider it and I conclude this point with the speech of righteous Noah The Lord perswade Iaphet to dwell in the Tents of Shem. Thus of the dutie Next of the fruite benefite or priuiledge thereof which is strange and wonderfull for the Lord workes in matters of grace by contraries in the iudgement of flesh bloud the thoughts of the Lord are not as the thoughts of man but as the Prophet Isai saith Isai 55.9 For as the heauens are higher then the earth so are my vvayes higher then your wayes and my thoughts aboue your thoughts Naturall Philosophie mans reason teacheth it is a sure axiome in naturall things that each like begets his like but in Diuinitie it is oft as true certain that contrary causes beget contrary effects as life springs out of death the way to bee rich and to bee Kings yea to inioy the Kingdome of grace here the kingdome of glory hereafter is for meÌ„ to be poore as our blessed Sauior saith q Mâ—â—th â— 3 Iohn 8. Blessed are the poore in spirit for theirs is the kingdome of heauen Men must serue if they would be free and touching our point in hand men must mourne with true godly sorrow if they would be partakers of the consolations of God and thus runne all the promises in Scripture Å¿ Mattâ— 5.4 Blessed are they that mourne for they shall be comforted Againe t Psa 126.5 They that sowe in teares shall reape in ioy Behold here one of the greatest woÌ„ders in the world though no miracle a Paradoxe to nature and incredible to the world that the onely way to a merry blessed life is to mourne also that if neuer any man or woman did or euer shal be waile their sinnes with this true godly sorrow but it brings foorth the pleasant and sweete fruite of ioy and diuine consolation If a man should aske a Diuine this question what should I doe to bee merry when I am sad heauy Were it not a strange answer go mourne and weâ—pe and yet it is not more strange theÌ„ the course our Sauiour took with the blind man whom he cured u Iohn 9 â— he made clay with spittle and anoynted his eyes in all naturall reason a medicine fit to put out the eyes rather then to procure sight and yet it cured him much like the counsel he gaue to the rich yong man in the Gospell that propounded that sauory question Good master what shall I doe to enter into life When hee iustified himselfe to haue kept the Commaundements bad him if hee would be truly rich Goe sell all thou hast and giue to the poore and thou shalt haue treasure in heauen This is the sacred and wholsome counsell the holy Ghost giues oft to all that would attaine to a true sweete comfortable merry life forsake relinquish the profits and carnall delights which at the best are but sensuall temporary or naturall and get thee with that Leprous Assyrian and wash in Iordane get to the sweet lauers of mortification especially this chrystaline fountaine of godly sorrow set before thine eyes God offended and beloued let thine heart feele the smart of thy sinne committed against a God not of infinite Maiestie splendor and glory onely but of infinite bountie goodnesse graciousnesse and mercie who hath not onely bestowed and given thee so infinite fauours but also forgiuen thee so infinite debts behold thy blessed Sauiour induring the insupportable wrath of his father in his agony sweating droppes of water mingled with bloud nayled vpon the Crosse shedding his most precious and sacred bloud and crying out a Matth. 27.46 My God my God why hast thou forsaken me and all this for thy sins say to thy soule my sins are the cause of all these indignities and torments which he indured it was not so much Iudas the high Priestes or Pilate that thus vexed my deare Sauiour as my sinnes they were the traytor crucifier and murtherer of this blessed Sonne of God assure thy selfe yea my soule for thine the sacred Spirit the comforter will refresh refocilate and coÌ„fort thy poore afflicted heart this this is the right way to the fountaine of true spirituall consolation and this is the sauorie wholesome counsell of the spirit of God the only true comforter Listen not to those Syrens of Rome that aduise afflicted consciences to goe on pilgrimage to Rome GoÌ„postella IerusaleÌ„ Croagh-Patricke saint Swithens-well or go cruciate and vexe thy selfe with whippings going barefoote or vpoÌ„ bared knees or giue so much money to such a Colledge Fraternitie Abbey and such like of all which I may truely say as the Lord by the Prophet b Iere. 29.5 Who required these things at your hands Thus did Martine Luther cruciate and vexe his soule and body but found no ease but the paine torment and smart of his sinne remained still vpon him vntill he humbled his soule with this sorrow And as bootelesse and helplesse is the counsell of the world who when they see a man dumpish and sad aduise him to imitate the practise of cursed Cain to build Cities c. and the doctrine of our wicked jovall aduisers is to drinke away such duÌ„pish mopish heart quames of all which I may truely say as Iob said of his friends Miserable comforters are yee all Quest But what is this ioy coÌ„fort that is promised to these mourners so oft in the sacred Scriptures that wee may knowe and desire it Answ It is as hard to knowe and
ioyes 2. Blessed wisedome to apply the seuerall promises whether generall or speciall to thine owne particular condition and necessitie else they are like abundance of meate in a Cookes shoppe to a hungry stomacke not eaten so are the promises not digested and applied by faith though remembred as fumes of meate to a hungry belly or spirits of wine to a thirsty man not eaten not drunke but poore refreshing or comfort 6. Keepe God in sight and in thine eye still loose not his presence but walke before him in all vprightnesse sinceritie For At his right hand is fulnesse of ioy and pleasures for euermore 7. Neglect not any one of Gods ordinances publike or priuate adde often priuate fasting to thy priuate prayers which will bring comfort search all the Scriptures if euer God refused to giue answer to the prayers of any of his people when the wings of fasting were giuen to cause them soare vp to heauen and its iust with God to blast the vse of the publike as ministry of the word Sacraments prayer when eyther family duties are neglected or the more inward and priuate betwixt God and thine owne heart are eyther neglected or slighted Againe if there be performance of the priuate and the publike despised or neglected yea if but any one of eyther publike or priuate be not conscionably performed it s no wonder though the spirit of God answer not the soule with his sweete refreshings 8. If thou feele the absence or the leafâ— decay of these spirituall comforts complaine betimes for delayes in this cause are dangerous examine the cause why thy beloued hides himselfe be sure to remoue the cause call and seeke after him with all importunitie and neuer giue ouer vntill thou hast recouered againe the sweete sence of his presence as did the Church Cant. 3.4 to catch hold of him Cant. 5.6 and not to leaue him vntill hâ—â— haue brought thee into thy Mothers house c. 9. Beware of the carelesse and perfunctorie vse of any of the ordinances of God for to offer the halt blinde and lame in sacrifice Mal. 1. is abomination to the Lord be sedulous Eccles 4.17 watchful and diligent to doe all duties of pietie to GOD with preparation yea that the very feet of thy soule be eleuated and lifted that thy affections being raised thou mayst offer not a dead but a liuing sacrifice alwaies acceptable to his sacred Excellencie in IESVS CHRIST 10 Lastly take no care for the world nor the things of the world for where the loue of the world is the loue of the Father cannot dwell can a louing and kinde wife carry that respectiue loue to her husband if she see him embrace the bosome of a strange woman and take her into his house to bed and board is it poffible that the Spirit of Christ who hath taken possession of thy heart should shew that sweetnesse in thy soule as formerly if hee see thee take into his house thy heart that filthy strumper the world it is not possible and therefore take heede of receiuing the loue of the world into thy heart if thou purposest to perpetuate this ioy Quest But are these ioyes sensible to euery beleeuer alwayes Answ No for first some are in the nonage and bud of their conversion in whom these ioyes are not felt for these causes 1. Because of their ignorance of the doctrine eyther of true godly sorrow or the true ioyes of the holy Ghost They may say with the Church being asked if they had receiued the holy Ghost since they beleeued they answered They had not somuch as heard this there was an holy Ghost how then can they haue the blessed sence of that which they are ignorant of 2. Some know that there are such ioyes but obserue not how the spirit doth exhibite and giue them in the due vse of the ordinances of God and therefore depriue themselues of the comfort by want of obseruation and by a meere neglect 3. Some haue this ioy obserue and are affected with it for the time but loose the comfort of it from two causes 1. They soone forget the consolation and the ground thereof as the Apostle sayth Yee haue forgotten the coÌ„solation which speaketh ◠〈◊〉 12.5 to you as to sonnes 2. Because they are not well grounded in the assured truth soundnesse of their ioy they suspect it and that breakes off their ioy and dasheth and eclypseth all their solace and gladnesse 4. Some feele exceeding flashes and passions of ioy gladnesse but because they are incumbred with passions of anger and violeÌ„t perturbations arising from their distempered constitution natural turbulent affections this ioy is hindered from being constant and habituall as other wise it would be 5. In some this ioy is solide habituall which constantly ariseth from the assurance of their reconciliation and peace with God though they oft feele not any great passions or rauishings of the heart yet both these may be the true ioyes of the holy Ghost yet the latter I wiâ—â—â— desire from my soule good Reader may be both thine mine owne portion and that for euer Thus haue I lead thee the way by the seeming waters of Marah vnto the true sweet fountaines of Elinâ— where I leaue thee to soâ—ace and satiate thy soule But let the world know that they haue no part in this spiritual ioy as Salomon saith The stranger shall not incâ—â—dle with this ioy hands off it is not for you it is the particular speciall priviledge of the houshold of faith and there is great reason because they haue no cause of true ioy no nor of any ioy at all in them For what cause of ioy hath any man who is dead in trespasses and sins as all vnregenerate men are till the second Adam who is made a quickning spirit to all the elect reuiue them by his spirit grace What cause of ioy can hee haue that is a condemned man as our Sauiour sayth Hee that beleeues not is condemned already that is in Gods decree in the sentence of Gods iust and righteous law in his owne conscience which hath and doth arraigne condemne him if it bee not a sleepe What ioy can a man haue in all his mirth when our blessed Sauiour calleth him from it pronounceth a curse vpon him Woe be to you that now laugh for yee shall howle and weepe Lastly he can no more reioyce in any of the creatures then a theefe in a true mans purse neyther can that bee true joy in the creature which ariseth from the creature resteth in the creature and eleuateth or raiseth the heart no higher then the creature but such is the ioy of the hypocrite euery ignorant ciuill and wicked man and therefort hee hath neyther true ioy or cause thereof Miserable then and wofull is the condition of all the iovall Lads of this world whose Comedy begins and continues here with seeming mirth shall end Tragically in inutterable sorrow heauinesse and vexation and that for euer Whereas the Tragicall beginning of the righteous though it begin in true sorrow yet it is soone recompenced with that true ioy which even for the present is filled with celestiall and heauenly solace and delight and perpetuated vnto all eternitie which I pray God to increase in thy heart by the spirit of comfort for the Sonne of his loues sake Amen FINIS ERRATA P. 11. l. 24. for sensible reâ—d sensitiue p. 27. l. 11. for Shabeans read Chaldeans p. 30 l. 16 for things read degrees p. 36. l. 2 for which come read with Caine p. 37 l. 26. for Amron read Amnon p. 40. l. 1. for though read through p 43. l. 22 for rife read right p. 53. l 18 for saw â—ead behold p. 54. l 22 for people read powle p. 56. l. 17 for depraue read depriue p. 8. l. 6. for hopes read lippes p 62. l. 16 for sence read sence p. 64. l. 8. fer some read soone p 67. 14 for refasolating read refosolating â— 73 l 17. for true read â—rees p. 73. l. 19 adde to p. 134. l. 11 for name read nature p 134. l. 9. for greatfulnes read dreadfulnes p. 135. l 25. for Zeboni read Zeboim p. 136. l. 15 for disabbed read disabled p 138. l 10 for cry read be p. 173. l 9 for of read all p 175. l. 1. for reâ—â—one read reviue l. 2 adde day p 184 l 21. for nener read euer p 211. l. 22. leane out and p. 216. l. 11. for and discouraged reaâ— and be discouraged p. 231. l 9 for performe read performe them p 134 for three read these
such thing that the sword shall not deuour c. It s a signe of Gods wrath 2. When God doth send varietie of faithfull Ministers and preachers and they comparing times with times sinnes with sinnes and the Lords dealing formerly with his owne people and the menaces of his most righteous law against such sins as are frequent ordinary howsoeuer they haue no propheticall and immediate spirit of reuelation to foretell things to come as extraordinarie Prophets in former times yet if they with one consent with instance and earnestnesse doe foretell that in diuers places vpon obseruation of Gods former dealing who is immutable it is time for the world to awake consider for as Ames saith d Dan. 7.7 The Lord will doe nothing but he will reueale his secrets to his seruants the Prophets and God will ratifie their righteous menaces howsoeuer this sinfull age esteeme of them 3. Publike afflictions are signes both of Gods wrath begun and of greater vengeance to come as pestilence famine of bread e Amoâ— 8.21 famine of the word warres f Is 57.1 the frequent death of the best men and such like especially when there is a sting and curse of hardnesse of heart not to make a good vse of them when the heart is not bent towards the Almightie nor yeelds to him in this godly sorrow as the Prophet Ieremie saith g Ier. 5.1 Thou hast smitten them but they haue not forrovved thou hast consumed them but they refused to receiue correction they haue made their faces harder then a stone and haue refused to returne what think you of this Iland Hath not the immortall God smitten it with warres consumed them with famine and may not we say as Ieremie sed non deluerunt but they haue not sorrovved But it may be said of vs as the drunkarde saith of himselfe h Prou. 23.35 They haue smitten me but I was not sicke they haue beaten me but I felt it not neuer the worse and therefore in truth neuer the better Quest But why is this a signe of future wrath Ansvv Because when the iust and most almightie God begins to correct a Nation and they stoope not nor bend vnder his correcting hand hee will neuer desist til he bend or breake themâ— as himselfe saith to the Iewes i Louis 26.21 If yee vvalke stubbornely against me I vvill vvalke stubbornely against you and plague you yet seuen times more for your sinnes c. Most liuely doth the Prophet Aâ—â—â— expresse this k Amos 4.6.12 I haue sent you cleanenesse of teeth mill-devves yet haue yee not returned vnto me saith the Lord therefore this vvill I doe vnto thee and because I vvill doe this prepare to meete thy God O Israel Seing therfore these symptomes and characters of Gods fearefull indignation are vpon vs euen vpon this miserable Iland what cause haue wee to cry out with the Prophet l Psal 77.7.8.9 will thine anger neuer cease hast thou forgotten to be mercifull hast thou shut vp thy mercies in displeasure And to pray convert vs vnto thee and shevv to vs thy ioyfull face and then vvee shal be safe to obserue that which the Lord calls vpon vs for by Ioel if we would haue n â—oel 2.13.14 the Lord returne and leaue a blessing behinde him to sanctifle a fast and humble our selues before our God as also you that are Magistrates to labour to stay this wrath of God by the seuere execution of justice vpon malefactours that keepe and maintain Faires and Markets vpon the Sabaoth vpon drunkards swearers adulterers as o Num. 25.7 Phineas did vpon Zimri and Cosbi which stayd the plague Lastly let all of vs after the example of the King of p Ionvh 3.5 Ninive to turne from our euill vvayes yee natiues from your Idolatry superstition theft ignorance and oathes and yee English from your prophanesse drunkennesse luke-warmnesse and all other sinnes and let all cry mightily to God that he will be pleased to accept the bloud of his Sonne to pacific his indignation towards vs that we may be deliuered q â—ach 1.11 Command 3. as Ierusaleâ—â— out of the captiuity 2. Signes of Gods anger to particular persons are 1. Spirituall plagues vpon his soule the bottome and dregs of the vials of the indignation and wrath of the Almighty and the fore-runners of his eternal vengeance as blindnesse of minde deadnesse of spirit hardnesse of heart a benummed conscience a punishing of sin with sin a reprobate minde and such like 2. If a man finde himselfe directly vnder the menaces and threats of Gods eternal truth as swearing Command 3. commandement the third and that which the Lord speakes dreadfully r Deut. 2â— 5â— If thou vvilt not feare this glorious Name the Lord thy God I vvill make thy plagues vvondeâ—full and the plagueâ— of thy seede c. Lukewarmnesse in profession Å¿ Apoc. 3 15. vvhich the Lord vvill vomit as a loathsome thing out of his mouth as hee speakes to Laodicea Againe t Mâ—l 1.8 to offer to God the hault blinde and lame in his seruice to performe the holy duties of his blessed worship as prayer c. perfunctarily without all life and affection sinally all that liue in such sins contained in any of those catalogues which the Scriptures denounce vengeance vpon as u 1 Cor. 6.9 be not deceiued neither fornicators nor â—dulterers murtherers nor drunkards c. shall inherite the Kingdome of God 3. If a man feele not himselfe bettered by his afflictions and crosses so as there is in them a curse and God fighting against him in them either in the disquieting and vexing his soule or else in the hardnes of his heart that as Elihu speakes he w Iob 36.13 calls not when the Lord bindeth him it is a fearefull signe of wrath that increased inlarged vpon him 4. If a man blesse himself when God curseth him in the threatnings of his Law and say as the Lord speakes x I shall doe weâ— enough though I walke after the stubburnesse of mine owne heart thus adding drunkennesse to thirst hee meetes with the worlds common plea God is mercifull c. the Lord answers he mill not be mercifull to that man but his wrath and iealousie shall smoke against him and that hee will heape vpon him euery curse and euery plague written in the booke of the Law till he bee destroyed 5. If a man haue not the characters markes and symptomes of an Adopted childe of God vpon his soule for whom God loues hee doth indelibly y Ezech. 9.3.4 marke with certain graces as faith loue godly sorrow repentance and such like which if vpon examinatioÌ„ and through tryall hee cannot finde he hath cause to feare and tremble and in the want of them to mourne with godly sorrow neuer giue ouer vntill the Lord answer his soule by the witnesse of the spirit of Adoption Oh brethren
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
Hos 6 2. they surre vp inkindle the graces of God I may say of such as Dauid I reioyced when they said let vs goe vp to the house of the Lord pull brandes in sunder and you extinguish them lay them together and they flame and as the ioy felicitie of Gods people is inlarged by their mutuall presence so also is it great ioy to heare of their welfare being absent eyther the prosperitie of any priuate particular beleeuer or the welfare of the Church in generall When Iethro heard of all the good the Lord had done for Israel reioyced great is the ioy of euery true beleeuer to see the word to bee magnified Exod. 18.9 and the Gospell to haue free passage pulling men out of the fire of sinne and snares of the Deuill by the mighty power of it in which the very angels ioy much more man but most of all faithfull Ministers account it the chiefe and principall part of their happynesse in the world to beget bring home soules of wandring sheepe to the fold of their Lord yea they preferre Ierusalem and Sion to their chiefe ioy And if this be a great portion of the ioy of the Saints in heauen it is vndoubtedly a special part of the true beleeuers ioy on earth 3. They reioyce in the fruites of their faith that two wayes 1. In their Euangelicall obedience or action because they know it is both pleasing and acceptable to God to Christ and to the spirit within them Coa 15.58 as also because they are sure of a blessed recompence of reward as Paul saith Bee stedfast vnmoueable alwayes abounding in the worke of the Lord knowing that your labour is not in vaine in the Lord. They know that their sweete husband Christ comes into the garden among the beds of spices and to gather Lillies when the garden of their hearts bring forth abundance of sweet flowers and fruites of holinesse and righteousnesse it is delectable ioyfull vnto Christ whom they loue it must needes bee ioyfull vnto themselues They well vnderstand that if they feast Christ with their obedience he supping and feasting with them as he promiseth will feast them and with the blessed influence of his grace and consolations of his spirit Apoc. 3.20 they herein are like to their blessed head Christ whose meate drinke was to doe the will of his Father Assuredly the experience of euery childe of God knowes this in his soule that that day wherein hee is most fâ—uitefull in well doing his heart is most satiate with spirituall ioy and heavenly contentment 2. As they reioyce in their holy actions and obedience so in their passions and afflictions for the Gospell and name of Christ Iaâ—es 1. they count it all ioy when they fall into manifold tribulations they know it is a gift of God not onely to beleeue but also to suffer for his name that the Sonne of God is a copartner with them in their sufferings Thus it is euident how the Lord in his eternal wisedome and loue to his poore seruants to prouide all these holy meanes to conuey sacred and secret holy ioy into the hearts of his yeâ— are they not exempted or barred from their portion of ioy in outward thinges which is all the ioy wicked men haue and in these the worse and weakest beleeueâ— hath more right and cause of reioycing then the best richest and most potent carnall man in the world Before I passe this point I suppose it meete to answer some obiections 1. Oblect The prophane scorners say that none reioyce in the word but such as haue nothing else to reioyce in onely a company of poore people Ans This is an impudent falsehood by which the Deuill beguiles them was not Dauid rich yet he said The law of thy mouth is better to me then thousands of gold and siluer That kingly Prophet by the spirit of prophecie foresaw foretels of all the Gentile kings when they should come taâ—â—e the sweetenesse of the Gospell Psal 119 7â— Psal 13.4 â— should sing the prayses of the Lord because the glory of the Lord is great 2. Obiect The ciuill man saith he seeth no such mirth and ioy in such as professe Nay it is a reâ—â—â—ued axiome and maxime amongst them that those who indeede and good carnest resigne themselues to liue the Christian life are lumpish heauie and vncomfortable and that they alwayes bid farewell to all mirth Answ This is a grosse imputation and an impious scandal put vpon religion by their father the Deuill their wretched hearts tongues to bring religion into disgrace disregard in the eyes of men but 1. It is to bee obserued that Moles Owles and Battes cannot see the light nor the blinde iudge of colours they haue no vnderstanding of these things The natural man saith the Apostle perceiueth not the things that bee of God neither can he because they art spiritually discerned they must be Iewellers that value pearles of price â—ro 14.10 and of Gods Family for the stranger shall not meddle with theâ— ioy It is true indeede that thiâ— sweet ioy is an immediate brancâ— issuing springing out of godly sorrow no man euer was or â—â—er shal be truely cheereful that neuer was soundly humbled at the sight of his sinnes and this pusseleth the squint eyed world who either cannot see or haue not faith to beleue Gods almighty power who out of this darknes bringeth light and ioy to the righteous 2. They are deceiued in the people of God who after inlightning conuersion hauing tasted of these celestial ioyes cannot now reioyce carnally as before but thinke esteeme al that ioy madnes and folly like fooles to throw axes hammers firebrands and deadly weapons at the faces each of other but now fixes his eyes vpon better obiects causes which the world not able to discerne thinke they haue no ioy at all because earthly ioy is vnsavory to him at least in coÌ„parison of these but I may answere with our Sauior I haue meat that ye know not of so they haue ioy and mirth which they conceiue not 3. The world themselues are the cause to disquiet and vnsettle the ioy of Gods people by those wrongs iniuries scandals and afflictions that they cast vpon and bring them into not willing that they should inioy any gladnes peace or content and then they lay the blame vpon their profession 3. Obi. The last obiection is of such as professe Religion who oft complaine of their want of consolation and are ready to murmure and discouraged Answ I confesse there are many who want the comfort and sence of the ioy and consolations of God as some in their nonage and cradle of godlines some other in fits of tentation or times of desertion and many through their own ignorance negligence and carelesnes 1. In some it is through ignorance of the markes and signes of faith and the