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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	day_n	month_n	week_n	1,539	5	9.4455	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08488	Sions teares leading to ioy: or The vvaters of Marah sweetned First preached at Clonenagh in the Queenes County in seuerall sermons, and now published for the benefite of the Church. By Ri: Olmstead, minister of Gods word, and Master of Arts.	Olmstead, Richard.	1630 (1630)	STC 18811; ESTC S120808	86,010	266

as all other graces bee called Gods worke because it is hee which doth all the worke his spirit making his ordinances effectuall and therefore is that spirit called n Zach. 12.10 the spirit of mourning and supplieation and promised to all the faithfull yea put in the forefront of that blessed new Couenant which the eternall makes with his people o Ezec. 36.26 A new heart will I giue them and a new spirit will I put in their bowels and I will take away their stonie heart and giue them an heart of flesh And this spirit apparantly manifests it selfe in godly sorrow by refasolating and comforting the heart strengthning quieting and refreshing the soule with sweete showers and influences from the head Christ with vnspeakeable secret ioy peace and contentation as also affecting so the heart as it bendeth the desires thereof to the obedience of God in all things in trueth though not in perfection Yet this wee are not to suppose the Spirit doth without meanes miraculously and extraordinarily but by such ordinary meanes as God in wisedome hath appointed to the same purpose as 1. The ministery of the word is the principall as appeares in these 3000. Conuerts Dauid Iosiah and others When they heard it saith the Text p Act. 2 41● They were pricked in their hearts c. When Nathan sent by God himselfe to preach to Dauid and had deliuered his message cried out q 2. Sa● 1 ●0 13. I haue sinned against the Lord r 2. King 22 11. When Iosiah heard Shaphan read the Booke of the Law he rent his clothes and wept c. And saith Ieremie ſ Ier. 23.29 Is not my word like a hammer that breakes the hard stone 2. The sacrament of the Supper is another meanes for by it saith the Apostle t 1. Cor. 11. We remember Christ his death and both these are intended I doubt not by Paul when hee saith to the u Galat. 3.1 Galatians that Christ was before them crucified and slaine in the ministerie of the word to the eare and in the Sacrament of the Lords Supper crucified and slame by the eye to the vnderstanding in the breaking of the bread and powring out of the wine visibly before the people and thus is this godly sorrow wrought ordinarily in the heart both by the word Sacrament that blessed sweet grace of consideration wrought by the spirit of God making both the other effectuall for this purpose that a man now bethinkes himselfe my sinne is the cause of all this torment which Christ the blessed Sonne of God indured and therefore affectes the heart with godly sorrow for it Yet doth it not immediately breake forth but the Word Sacraments sometimes inject certaine scintillutae or sparkles which lye hid sometimes in the heart a good space euen in the childe of God and therefore the Lord vseth another meanes 3. Afflictions which are his rod which though they are not able to conuert a soule no more then the Sacrament yet are afflictions preparatory meanes to set the word on worke as in w 2. Chr● 33 11. Manasseh he questionlesse had oft heard the word in the time of his good Father the Paragon of all the Kings of Israel and Iudah but it little helped him therefore God bound him in chaines and sent him to Babell and when he was in prison and fetters hee bumbled himselfe greatly before the God of his fathers c. This also is manifest in x 2. King 20 2. Hezekiah and especially in the y Act. 16.29 Iayler when hee saw the Earthquake and opening of the prison doores he cryed out What shall I doe c. So that I say not that afflictions can conuert a soule to GOD for then mee thinkes Pharaoh must of necessitie haue beene a conuert who had tenne fearefull plagues and yet drowned and likely damned but I say sometimes they make way for conuersion by preparing the soule to attend and hearken to the word and also when men haue heard the word and the immortall seede is sowen there as a graine of corne sowen in a field lyes somtimes long vntill a ground raine moysten it and then springs as in Physicke a pill or potion lyes in the stomacke an houre or two and neuer stirres the party yet let him drinke warme broth or posset-ale which haue no facultie of themselues to purge yet setteth the Physicke on worke so doth afflictions the word preached and the seed sowen tenne twentie or thirty yeares before and it may be affected the heart therewith at the present but it blowes ouer againe with thorny cares or pleasures then comes the rodd of God and sets all that word on worke and brings forth not an Embrio or abortive birth but this blessed grace of godly sorrow which when it once seazeth vpon the heart eateth vp all worldly and carnall sorrowes as z Exod. 7.12 Moses his rod did eate vp all the inchaunters roddes and Serpents yea the least scruple of this godly sorrow would weigh downe a pound of carnall or legall sorrow and end in sweete true ioy and contentment Consider this yee that spend dayes weekes Moneths and yeares in worldly sorrowes without ease or comfort learne this lesson and practise it and my soule for thine thine end will bee peace and invaluable consolation 2 Signe of this godly sorrow not onely that it is fruitefull but brauncheth forth into variety of good happy fruit and therefore not onely true beleeuers in Scriptures are compared to t Psal 1.4 trees planted by the riuers which bring forth fruite in due season and in euery season as the tree of life bearing twelue sorts of fruit euery moneth but especially true mourners whose sorrow ends in joy u Is 61.5 To appoint vnto all that mourne in Zion and to giue them beauty for ●shes the oyle of ioy for mourning the garment of gladnes for the spirit of heauines that they night be called true of righteousnesse c. And th●se parties and these graces are not such as are obnoxious sterility and barrennesse or to beare euill fruite but such as by nature are fertile and beare good fruite as w Psal 30. ● 14. Psal 52.8 Iames 3.12 vines oliues figges and such like Therefore in such trees barrennesse or vnfruitfulnesse alone is cause enough to make them fewel for the vengeance and wrath of the Almighty and so not onely the x Is 5.4 wilde vine that bare wilde grapes and bad fruite contrary to the expectation of the Husbandman y Zach. 15.2.3.4 Luke 1 6.7 but the barren vine and fruitlesse figge and z Mat. 3.10 7.19 euery tree that beareth not good fruite is hewen downe and cast into the fire Now let vs see what fruites this grace bringeth forth that by the branches and fruites wee may know it to be right and a plant of sauing grace planted by the finger of God a Mat. 7.16 for by

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 ● 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 cheer●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 T●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 Sal●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 ●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 cōsolations the spirit of God exhibites are deriued This is a meer presūption which causeth the hypocrite to reioyce when he hath no iust cause he thinkes all his seeming graces to be sound and sauing a● faith loue sorrow and repentance when if he would brin● them to examination try all all would be found farre otherwise Like a begger that in 〈◊〉 drunken sleepe dreames that h● is noble possessed of stately Palaces and large reuenews his Ta●ble richly furnished with fat an● pleasant meates and wine in a● boundance full cofers plenti● 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 cōsolation 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 th● knowledge and examination o● the truth of this grace in the● owne hearts and it is certain that no wicked man euer did o● possibly can know much lesse attaine this blessed priuiledge i Pron 14.10 The stranger shall not meddle wi●● this ioy this is that k R●ue 2.17 white sto●● spoken of in the Apocalypse h●ving the new name written whi●●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 cōmandement the want whereof the Lord threatens