bee touched with deepe remorse godly sorrow as in the examples of the Lords Worthies who as their failings are left vpon eternall tallie so also their humiliation godly sorrow and repentance is recorded as beacons to giue warning to all to beware of the like wrackes vpon such rockes and sands so also to bee instructions and examples to chaulke out the way of returning to God and seeking our reconciliation the renewment of our peace see it in Dauid Hezeckiah Peter and the rest of his Highnesse memorable seruants Oh that wee rhatare Ministers could see the Protestants of our times lamenting not only their seldome but frequent euils cōmitted by them by which they scandalize our Religion Profession amongst the sottish Papists that they might be low in their own eyes and almost swallowed with griefe then should wee gladly administer wholesome cordials to refresh their fainting spirits as Paul would haue the repentant incestuous Corinth to be comforted lest hee should be swallowed vp of ouer much heauinesse but professers can sinne in drunkennesse fornications such like yet passe it easily ouer a woful and black character of an hypocrite 3. Point 3 Wherein this godly forrow expresseth it selfe in those things which concerne our own particular is griefe for hardnes of heart which the Prophet liuely sheweth to bee the estate of the Church of God k Is 63.17 O Lord why-hast thou caused vs to erre from thy voyce and hardened our hearts from thy seare returne for thy seruants sake and for the tribes of thine in heritance Now that we may the better conceiue what this hardnesse of heart is let me by a distribution distinguish it from that hardnesse which is in reprobates or such at least as are in the state of reprobation wherein wee are to consider that there is a three-folde hardnesse of heart 1. Totall and finall as in the wicked and reprobate 2. Totall tēporary as in the Elect not yet effectually called 3. Partiall temporary as in all the elect now conuerted and called and this kinde of hardnesse of heart may stand with sauing grace that is when it feeles complaines and mournes vnder the sence of the hardnesse of it there must of necessitie be some softnesse for corruption is not discerned by corruption but by grace Now that this must of necessitie bee the estate of the childe of God to bewayle his obdurate heart is euident 1. Because it is put in the forefront of that Couenant which the eternall God hath made and ratified to all the Elect and that whereby he beginnes and continues his mercie towardes thē l Ezec. 36 2◠I will put a new spirit within their bowels I will take away their stonie heart and giue them an heart of flesh 2. It is a sound and vndoubted marke and symptome of the childe of God for the Gospell shewes sin more vgly then the law can for it shewes Christ in the Ministery of the Word and Sacraments bleeding vpon the Crosse and the Speare thrust in and letting out his heartbloud and considers it was my sinne that did all this whom yet God the Father vouchsafes in his beloued Christ to call a sonne 3. If it looke to God it sees him infinitely prouoked yet infinite in power and Iustice which makes him prostrate his soule before God both lower oftner then l Genes 33.9 Iacob did his body before Esau to procure fauour 4. Againe it sees m Psal 51.17 that a melting and bleeding heart is a sacrifice of sweet smelling odor to God no sacrifice pleasing without it It sees the infinite wisdome of God in all his courses who neuer heales but such as his spirit woundes and makes sicke with the sence of sinne n Neuer comforts such as neuer mourned o Is 57.15 hee dwels in acontrite soule to refresh it to grace it p 1. Pet. 5.5 and it is the vsher to honour here and glory hereafter 5. It lookes vpon it selfe as the Peacocke vpon his blacke legges to pull downe his gay plumes the sight and sence of his owne vnworthinesse expeperience of the temptations methodes of Sathan a slauish subiection vnder cursed lust his infinite debt which hee can neuer examine much lesse satisfie and therefore sees matter of daily humiliation It sees and esteemes euery creature better then it selfe yea the vilest Toad Cockatrice or viper to be better then it selfe and then weighing the infinite mercy of God in pardoning all and of Christ in x Psal 120.5.6 satisfying the iustice of his Father thinkes it selfe happy with the q Luk. 15.19 Prodigall if it may bee but as a seruant in his house in the 〈…〉 26 Syrophenissian as a dog to gather crums vnder Christs Table is thankefull for euerie mercie because it esteemes it selfe vnworthy of any and bewayles daily the vnthankefullnesse and stony heartednesse that cannot grieue for all the dishonour it hath done to this louing Father and the indignities put vpon Christ and so labours to stirre it selfe vp to lamentations and sorrowes 4. Point 4 This godly sorrow expresseth it selfe in mourning for the absence of Christ for howsoeuer it is true that Moses was singular in seeing the face of God and the presence of his essence is inuisible yet there is a presence of his Grace which God commaunds wee should seeke ſ Ps 17.8.9 Seeke yee my face to which Dauids heart answered Thy face O Lord will I seeke and a promise that wee shall finde if we seek it with our whole heart Now there are foure sortes of Gods people that want eyther the ioy or at least the sence and feeling of this presence of Gods spirit 1. Some that are in the bud and cradle of their conuersion who haue this presence of the spirit and ioy of their saluation but yet neuer obserue it eyther through ignorance of the doctrine of the consolations of God that if they were asked as the Disciples t Act. 19.2 if they had receiued the holy Ghost answered they had not heard whether there were a holy Ghost so they would answere if they were demaunded haue you receiued the presence and comfort of the Spirit Wee haue neuer knowne what it meaneth or else through negligence not obseruing how the Spirit doth exhibite and shew his presence in the due vse of the holy ordinances of God as in the Ministry of the Word Sacraments prayer meditation c. or else they vse some of the ordinances of God as the publicke and neglect the priuate and oft times they vse and performe some but neglect others therfore the vse of all the rest are blasted yeelds them little or no feelings of that blessed cōsolation and presence of God 2. Some haue this ioyfull presence of God obserue it and are affected with it for a time but forget and lose it againe especially in times of affliction u Helr 12.5 Ye haue forgotten the consolation which
cryes mercy mercy at the judgement seat but keepes the purse still so do men often especially hide the sweet morsell of their beloued finnes vnder their tongues the sinne of their nature and the sinne of their calling not considering what the Lord sayth Å¿ Isa 1.16.17 Wash you make you cleane put away the euill of your workes cease to doe euill learne to doe well c. True confession hath these particulars 1. The most wicked and reprobate man that euer was may and oft will confesse his sinne by lumpe and in generall to say we are all sinners c but this brings no glory to God or comfort to the party confessing but there is a confession which indeed brings much glory to God which Ioshua adviseth A chan to set his heart vpon t Ios 7.19 My sonne giue glory to the Lord God of Israel and confesse this day This this I say is that which will bring true peace to the conscience thus did Dauid when hee had confessed all his sinnes in particular which hee knew intreates the u Ps 15.12 Lord to purge him from his secâ—rt sinnes as if he should haue said O Lord now I haue confessed all my knowne sinnes there are yet infinite secret sinnes which I know not and if I knew them all I would confesse them in speciall and particular to thy Maiestie for otherwise there were no hope of the pardon remission of them this brings case to the heart and comfort to the soule so did Dautd also and found comfort w Ps 32.5 I confessed my sinne to the Lord and thou forgauest the iniquity of my handes I verily beleeue there was neuer any knowne sinne pardoned to any man before it was acknowledged confessed before God in specie and in particular 2. Confession which brings most glory to God is a priuate confession not before or to man but in secret as our Sauiour aduiseth in prayer whereof confession is a part x Mat. â— 6 When thou prayest enter into thy chamber and shut the doore and pray to thy Father in secret c. an hypocrite may confesse his sinnes and that largely in prayer and yet perish but when the sinner is pinched at the heart with the sence and feeling of his sinne against God beloued whom he hath grieued thereby seekes some secret chamber closet house wood where he is sure to be furthest from the eyes and eares of men and there powre out his soule before the Lord in a corner notonely in Paules Christ Church and S. Patrickes as the manner of the Pharises anciently was 〈◊〉 non in Teâ—â—plo and of our ignorant people now is to content them which saw but in secret this is pleasing and acceptable to God Neither doe I in this infringe or deterre from publicke confession in these particular cases 1. When men haue giuen publicke scandal and offence publicke confession is necessary so did y A â—han giue glory to God p Iosh 7.19 2. When after our confession of sinnes God hath beene pleased to assure our soules of his mercy in the free remission and pardon of them wee confesse them to comfort others as Paul relates his persecution and blasphemie to comfort others if any should euer so deepely be plunged into the like wickednesse 3. Wee should in some cases not bee ashamed to publish our sinnes to all the world to testifie our true repentance through effectuall turning vnto God at David â—se 4. It must be free and not exhausted wrung from vs as was that of y Iosh 7.17.18 Acban first he was pull'd out by the Tribe then by the Family and after by the people till which time he helde out without confession when sinne hath found out the sinner and he can hide it no longer it 's no gramercie as wee speake I am not peremptory but that God may and sometime hath mercy vpon theeues varlets and wicked men brought before judgment seates and to execution for their villanies when they confesse their sinnes but scarce one of a thousand of these confessions are sound and would looke for a great many of sound signes before I should speake comfort to such a man but when it comes free in times of health peace prosperity c. it brings glory to God comfort to the Confessor 5. It must be to God not to a Priest which hath no foundation in sacred writ thus did Dauid z Hs 51.4 against thee against thee onely haue I sinned c. Haue I offended a Priest or what Law of his haue I transgressed that I should confesse to him or hath hee power to remit my sinnes the very Iewes and Pharisees could say it was blasphemie for a meere man to say a Luke 7.48 thy sinnes are forgiuen thee Yet wee deny not priuate confession of man to man privately in these two cases onely In private iniuries betwixt man and man when by our offences we haue injured them as oft we doe though the sinne be principally against God b 2. Sam. 11.11 as Dauid wronged Vriah in this case it was necessary that Dauid should haue confessed his iniury done to him in deflowring and defiling his wife and not haue seconded his first wickednesse by writing murtherous lines to Ioab to depraue him of his life and that for two reasons 1. To testifie our repentance to be vnfaigned and sound towardes God to our selues and the partie whom wee haue offended 2. To testifie that wee are throughly and soundly reconciled each to other and this is intended by our Sauiour Christ b Luke 17.4 If thy brother trespasse against thee seuen times a day and come and say it repents mee thou shalt forgiue him Thus God sends c Gen. 20.7 Abimelech to Abraham whom hee had vnwittingly wronged to reconcile himselfe to him so obtaine his prayers d Iob 42.7 So are Iobs friendes sent to Iob to confesse their censoriousnesse of him and to importune him to intreate a pacification of God for them 2. In perplexities of conscience when a man hath vsed all private meanes as humiliation confession of sinnes priuate prayer fasting searching againe and againe ouer the Lords Records and can finde no ease that the conscience may finde ease peace the Spirit of God adviseth vs to vse the helpe of some other speciall man of wisdome gifts and secrecy not a Minister onely but any other to confesse to him both his affliction of spirit and the cause thereof e Iames 5.16 Confesse your sinnes one to an other and pray one for another c. Now I confesse the Minister ought to bee the best prepared f Mal. 2.7 his hopes should preserue knowledge and the people should learne the Law at his mouth he ought also to haue the tongue of the learned and to bee studied in cases of conscience to administer and giue consolation to a wounded and weary soule and hath speciall promise
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 41â— 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. Saâ— 1 â—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 Å¿ 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. Chrâ— 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 â—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 thâ—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. â— 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
sweete and pleasanc to the vpright or should I be a false Prophet to speake peace to the wicked h Isa 57.21 to whom there is no peace This subiect that I purpose to intreat of is to direct the humbled sinner as the i Gen. 11.19 Angel did Hagar to the spring of water to refresh her thirstie Son Ishmael to the liuing waters of spirituall and true consolation a Riddle a Mysterie and a Paradoxe to nature the world to whom it is a true axiome maxime that euerie like begets his like as beasts birds fishes and creeping things being the sensible creatures and all plants hearbs and trees being the vegetatiue creatures hauing onely the life of increase it is also a position true in nature that contraries doe not beget or preserue their contraries but destroy and consume them as the fumes being hote and dry and the vapors and cloudes cold and moyst k Iob. 36.33 What combate and opposition is there as appeares in thunders and lightnings which are neuer quieted but by the rupture and breaking of the cloudes and vapory substance to make way for the fiery exhalations evacuation But behold here one of the wonders of the most high for his works in creation prouidence and the regenerating of men are contrarie to all the vnderstanding of nature as he brought l Gen. 1.3 light out of darkenesse the rainebow m Gen. 9.12 a signe of present raine for the most part and yet an euerlasting signe of the Couenant that God made after the deluge that hee will neuer destroy the earth any more with water He brings life to all his elect but out of death euen the death of his Sonne hee brings good out of euill euen out of the most exquisite villanies that euer were as out of Iudas his treason and all the wicked conspiracie of the high Priests Scribes and Pharisees against his eternall Sonne so in this particular ioy comfort peace and felicitie is promised to the righteous but arising out of a strange branch and that which is opposite thereto in all mens opinion euen sorrow and howsoeuer it cannot be a true position in naturall things yet it is a sound sure position in Diuinitie for being both graces of the spirit of God they doe conserue and not destroy each other The inducements perswading me to this subiect are 1. If it were possible to awaken this sinnefull world to consider that God cals them to mourning girding with sackcloth fasting and prayer in the sence of their owne sinnes and the sinnes of the time and land where wee liue and behold as the Prophet sayth m Isa 12.13 Killing Oxen and slaying sheepe eating and drinking c. a horrible sinne to be set vpon their jovall and mad mirth as the wise man speakes throwing axes edge-tooles firebrands and deadly weapons at the faces each of other saying am I not in jest When the Lord cals for lamentation and mourning Luk. 6.25 O ponder the woe of our Sauiour you that forget God Woe be to you that now laugh for you shall mourne it may be when it is too late 2. That I might direct the poore humbled Soule which though they be but few scarce one of a family or ten of a Tribe the true way to the consolations of GOD n Isa 55.1.3 that they may receiue the wine and milke of comfort and their soules may liue time hath beene Oh that I might truly say time is when wee that are the dispensers of the mysteries and treasures of God I speake experimentally haue not inioyed time three or foure houres after a Sermon to eate or refresh our selues for answering the doubts of perplexed and afflicted consciences a happy worke But now Oh the obdurate and adamantine hardnesse of heart an afflicted spirit is as a signe wonder in Israel yet blessed be God some there are for whose cause and of a tender commiseration and respect my soule desires to vndergoe any taske or trauaile for their ease refreshing and releefe I haue knowne some in terrors of conscience Prou. 18.14 and vnder the vexation of a wounded spirit which the wise man saith Who can beare tenne twentie yeares when I was not so able to administer consolation which might haue beene soone directed and recouered with the assisstance and blessing of the spirit of God Now for the point it is a certaine truth that there is no true ioy to bee expected before the heart be humbled with sorrow in the sence and feeling of a mans sinne 1. Because the current of all the promises runne thus Our Sauiour who best knew to administer a word in season pronounceth mourners onely to be happy o Matt. 5.4 Blessed are they that mourne for they shall be comforted and Dauid by the spirit of God teacheth this p Ps 126.5 They that sow in teares shall reape in ioy Againe q Ps 30.5.11 Weeping may abide in the Euening but ioy commeth in the Morning And in the 11. vers Thou hast turned my mourning into ioy thou hast loosed my sacke and guirded mee with gladnesse thus he proclaymeth this experiment to the comfort of all succeeding ages and professeth that hee will for that favour prayse God for euer 2. A broken heart are the sweete odours and sacrifices acceptable to him and the Prophet vtters it as if it were all better then all r Psa 51.17 The sacrifices of God are a broken and contrite heart and that he will neuer despise it what could be spoken more amply then this 3. The Lord himselfe professeth that hee will take vp the contrite heart to keepe his royall Court of refidence there and to reuiue that spirit Å¿ Isa 66.2 To him will I looke euen to him that is poore and of a contrite spirit and trembleth at my word that is receiueth my word and doctrine with feare and trembling Quest But doth the promises of happinesse and beatitude belong to all sorrowes indefinitly Answ That were too large and layes open a doore of happines to many which sorrow and that excessiuely yet shall vndoubtedly perish there must be therefore issued out as the Lawyers say a Writ of melias inquirendum which I will doe by a distribution of sorrowes and mourners into their seuerall rankes and answere till I come at the true sorrow as the Lord answered t 1 Sam. 16.7.12 Samuel when he sent him to annoint Dauid King of Ifrael the sonnes of Ishai being brought Eliab Abinadab Sbamuah the Lord said to each seuerally the Lord hath not chosen him nor any of Ishais seuen sonnes vntill Dauid came and then the Lord answered annoint him King ouer my people for this is he We are therefore to obserue three kindes of sorrowes 1. Naturall sorrowes 2. Vnnaturall diabolicall or diuelish sorrowes 3. Supernaturall The sorrowes of the afflicted scandalized I call naturall because they proceed from nature and naturall causes The sorrowes
speciall to Gods people f Mat. 10.15 and a specificall worke of the holy Ghost neuer yet did God vouchsafe this gift or grace vpon hypocrite or reprobate but vpon his owne speciall beloued ones and neuer did true beleeuer want it though some haue wanted the sence of it stiled in Scripture h 2. Cor. 7.10 godly sorrow or a sorrow for God offended beloued put in the forefront of the blessed Couenant which God makes with his people i Ezec. 26 3â— A new heart also will I giue you and a new spirit will I put in your bowels and I will take away your stonie heart and giue you a heart of flesh But that we may apprehend and receiue this grace more perspicuously what it is let vs a little consider the rife and immediate branch out of which it springs and sprouts which is loue in this manner when faith hath apprehended the loue of God for the pardon and remission of sinnes our full iustification and adoption through the bloud of Christ Gods loue being shed abroad in our heartes by the holy Ghost the heart is immediatly rauished and inflamed with the loue of God againe and then the consideration which is as a blessed light held out to the mind le ts the soule see as in a chrystall glasse all the sinnes that it hath committed against the mercy goodnesse gratiousnesse and bountie of that gracious louing Father how they haue dishonoured his blessed Maiesty grieued his good spirit and deserued his wrath now it lookes vpon Christ whom his sinnes hath pierced through and considers with it selfe it was not Iudas Pilate the High Priest Scribes and Pharises that crucified the blessed Sonne of God but my sinnes haue nailed him to the Crosse and pierced his pericardion and caused his heart bloud to issue forth thus doth Peter beate home this point to the conscience in that excellent and fruitfull Sermon wherein three thousand were converted of whom sayth hee k Acts 2.3.16 Yee are now the betrayers and murtherers Could they or the whole world haue crucified Christ no verily when hee did but aske them l Iohn 13.4 whom seeke ye they fell baeckward to the ground his wordes were able to vanquish infinite millions and as himselfe speakes to Peter m Mat. 26.5 thinkest thou not that I can now pray to my Father and hee would giue me more then twelue Legions of Angels one whereof n 1 King 19.5 slew a hundred fourescore and fiue thousand in one night and o Gen. 12.29 all the first-borne of Egypt in a night It was then thy sinnes my sins and the sinnes of all the â—lect that crucified Christ which the Prophet Zachary aptly expresseth p Zach. 12.10 They shall looke vpon him whom they haue pierced through Amaritudine afficientur sicut amaritudine afficâ—tur quispiam and they shall mourne for him as one mourneth for the losse of his only sonne And for the measure of their sorrow the Hebrew expresseth it liuely Arrius Montanus translates it significantly amarificare enm c. This this I say is the sweet braunch whence this blessed grace doth issue and spring fonrth and hee which mourneth with this sorrow shal haue the issue and fruite thereof in joy heere and consolation vnspeakable and glorious hereafter Quest May not a godly man deare and precious in Gods account mourne and sorrow for sinnes with deepe lamentations and yet not bee the right and true godly sorrow Sol. Yes questionlesse it is the case of many a good man and that will appeare by these reasons 1. Because the sorrow euen of some speciall beloued ones continues long vpon them I haue knowne some seauen ten yea twentie yeares in afflictions of minde tormented and vexed with the sence of their sinnes and yet haue found little or no comfort which they should haue done had their soules been directed by any that had the tongue of the learned to administer seasonable direction for so is the ordinarie current of the promises n Ps 30.5 Sorrow ouer night but ioy in the morning Againe o Ps 126.5 They went out weeping and carried pretious seed but they shall returne with ioy and bring their sheaues after them Thus in the examples of p 2 King 20.25 Hezechias who turned his face to the wall and wept and presently receiued consolation And Iosiah who when hee heard the Booke of the q 2 King 22.8.12.13 Law found by Hilkiah and reade by Shaphan rent his clothes and wept sore sent to Huldah the prophetesse to inquire of the Lord for him and his people received a gratious answere and was comforted 2. When euen a godly man cryes and roares onely in the sence of the paine and smart of sinne yet it neither brings glory to God nor consolation to his owne soule it is not godly sorrow yea though the object be God offended as 1. When men are impatient or distrust GOD of his word providence and promises the Highest is so farre from being honoured thereby as that he is highly dishonoured and himselfe no way eased but his griefe augmented and increased 2. That sorrow which brings glory to God and good to the party workes in the soule a sweet motion and inclination of the heart to loue God and so to pant desire and breathe after the sence of Gods fauour and loue as the Spouse in the Canticles r Cant. 5. â— Christ let fall some droppes of his precious grace into her heart which inflamed her so as it inforced her to seeke him indefatigably vntill shee had found and imbraced him and had beene imbraced by him but if the Å¿ Ps 51 1â— Spirit in sorrow being grieued with-draweth himselfe and the heart is dead and feeles no motion to sue vnto God O beware of such a sorrow trust it not it is like to bee vnfound as t Gen. 3.8 Adams which caused him to run from God and hide himselfe in the thicket which brought nought but shame but the sorrow of the u Luke 15.18 Prodigal inclined his heart to returne vnto his father and w Inbn 12.3 that of Mary Magdalene drew her heart and body neerer to Christ 3. That sorrow vnder paine though God offended bee the object thereof which is not accompanied with confession and relinquishing of sinne though of a godly man is not right because it hath not the promise of remission which onely is made to a true confessioÌ„ which issueth onely out of godly sorrow q Iohn 1.9 If we confesse our sinnes he is faithfull and true to forgiue vs our sins and to cleanst vs from all vnrighteousnes Oh sweete ground and foundation of consolation for faith to lay holde vpon but on the contrary r Pro. 28.13 hee that hides his sinne shall neuer prosper that is in grace and consolation not onely to confesse but to relinquish the sinne else men doe like a Cut-purse that
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
speaketh to you as to sons 3. Some true beleeuers are in their soules as many a poore man or woman in their bodies who are alwayes diseased and crasie so haue little ioy in all their riches state life c. So is it with many a soule alwayes diseased with spirituall maladies and that sometimes till death as with pride passion or strange effectes of melancholly and these how euer they pant and breath after the sence of Gods presence yet it is possible for them to liue and die without any euident sence feeling of Gods presence and ioy 4. Some so fall after effectual calling into somegrosse sin for a time that they may so lose the ioy of their saluation and presence of God as they may neuer recouer it to their very end though they mourne for the want of it as Dauid did who sometimes recouered the comfort againe as in Psal 30.7.11 But after his grosse sins of Adulterie and Murther it is doubtfull whether euer hee attained the former sweete sence of Gods presence or at least in the same degree Yet to all these there is cause of comfort when there is a sence of the absence and want thereof it s a true signe of life when there is complayning of weaknesse of the spirits in wearinesse or sicknesse or agitation of them by violent exercise of the internall or vitall partes Now if this godly sorrow be in the heart it will expresse it selfe by mourning for the want of consolation and Christs absence as Dauid in many Psalmes w Psalm 77 7.8.9 Hast thou shut vp thy tender mercies in displeasure And hast thou forgotten to be mercifull wilt thou absent thy selfe for euer x Psal 51.8 Make me to heare ioy and gladnesse that the bones which thou hast broken may reioyce And Verse 11. Cast me not away from thy presence and take not thy holy spirit from me Restore me to the ioy of thy saluation and stablish me with thy free spirit c. O Dauld where is all the state riches strength fortitude the comfort of thy wife children friendes c. that thou art thus off the hinges Where is the glory of a Crowne Diademe or Kingdome that none of all these will comfort thy heart but to bee thus complayning mourning and full of heauinesse and sorrow In this case nothing will consolate the soule but the inioying of his presence wherein is life and his absence worse then death it selfe Yet in some this sence of Gods presence after assurance is habituall and constant expressed with admirable ioy gladnesse of heart and truely not with much interruption but then they are such as obserue these fiue rules 1. They voluntarily seeke godly sorrow for their sinnes for this y Ps 126.2.6 Isa 61.3 Math. 5.5 presence and ioy is promised too and most felt by such as mourne for sinne but for all the rest of the world I say Maisters hands off as Salomon sayth z Pro. 14.10 The heart knoweth the bitternesse of his soule and the stranger shall not meddle with his ioy 2. Lose not Gods presence but keepe him in thine eye still and walke before him in sinceritie for a Psal 16.11 at his right hand is fulnesse of ioy and pleasures for euermore 3. Be fruitefull in well doing euen in all kindes of duties for sterilitie and barrennesse in god-Iynesse is comfortlesse and grieues the Spirit of God but fertility and aboundance of fruitefulnesse b 1. Cor. 15. vlâ—im Col. 1.9.10.11 glads the Spirit and makes our ioy abound 4. Nourish the loue of no sinne for then it is as impossible to keepe the sence of Gods presence and ioy of the spirit as to keepe fire and water in a pot mixed together as the wise man sayth b Prou. 12.13 Prou. 12. â—0 In the transgression of an euill man is his snare but the righteous doth sing amd reioyce And deceite is in the heart of them that imagine euill but to the counsellors of peace shall be ioy 5. Vpon the first feelings of Christs absence complaine betimes if possible let not the Sun goe downe vpon it doe as in the Canticles c Câ—nt 5.6 I opened to my welbeloued and my welbeloued was gone and past I called but he answered me not Delay no time spare no labour nor cost to seek him goe to the watchmen enquire and search with all diligence d Can. 3.1.2 lye not in thy bed of securitie seeke him in the vse of all his Ordinances Ministery Sacraments Prayer examine the cause why hee absents himselfe humble thy soule with godly sorrow confesse thine vnworthinesse renew thy couenants vowes and promises neuer to be so sleepy fruitelesse carelesse vnthankfull for his sweete presence for time to come Search the Records of Gods promises againe and againe giue him no rest day nor night be importunate for that pleaseth him Adde fasting as a wing to thy prayers obserue the least motions of the Spirit and the beginnings of comfort and bee thankefull for it and bee constant neuer to giue ouer thy search till thou finde him whom thy soule loveth and he will at the last be intreated as he was of the Spouse shee found him e Cant. 3.4 tooke hold of him and would not let him goe c. 5. Point 5 Godly sorrow sets the heart on worke to mourne for the want of the meanes especially the ministery of the word and Sacraments O blessed David thou hadst a great degree and measure of this grace intimating it selfe in thy panting and longings after the bread of life euen the heauenly Manna and ministery of the word f Ps 42.2.4 My soule thirsteth for God the liuing God when shall I come and appeare before the presence of God When I remembred these things I powred out my very heart because I had gone with the multitude and led them into the house of God with singing c. The people of God euen when they sate by the pleasant Riuers of Bebell which was an outward comfort to them yet there g Ps 137.2.4 they sate downe and wept when they remembered Sion they hanged their Harpes vpon the Willowes c. and said when the Babilonians in scorne called for a song a song an Hebrew song How shall wee sing a song of the Lord in a strange land Admirable were the affections of the Church to the Ministers in the dayes of the Fathers vnder these Heathenish persecuting Emperours who when their Ministers guides and leaders were taken from them came out as if distracted and crying to them to take all they had so they would leaue them their guides and of Hierome they saide it had beene better the Sunne had beene pull'd out of the firmament then that his mouth should haue beene stopped and Lord vouchsafe this mercy to vs thy poore Ministers that our eyes might but see such happy dayes that the people might haue Dauids spirit who when he was exiled
he neuer speakes of a point but once or he preacheth nought but the Law and damnation or else he speakes of nothing but the promises and the Gospell or he is too earnest or too soft or in his conversation he is ouer familiar or too austere rigide and strange right like those sullen boyes our Sauiour speakes of that would not be drawne out of their sullennesse neither by g Math. 11.16.17 piping nor mourning and then to hatred envying back-biting and slandering or if his conversation be so apparantly gracious as they thinke it bootes them not to traduce him openly yet they cease not to follow him with secret whisperings in corners where the Deuill hath prepared sit eares to attend that hee may further his own stratagems to keepe their soules vnder his vassalage till the hand of the Ciuill or Ecclesiastical Magistrate drawes foorth the sword of Iustice to dissipate such hypocrites and then they either fall away or get to some other new Preacher if possible a soft spirit that will suffer them or if they be deceiued and meete with a man of courage then beginnes a new broyle after tryal for their spirits cannot keepe in vnlesse they be Lords and Rulers ouer all I speake this by lamentable experience and could point out such as these Againe some when a strange matter neuer heard of before is taught it drawes multitudes to heare because say they we neuer heare but there is somthing which we neuer heard before like the b Act. 17.20 Athenians which would heare Paul and inquire the meaning of his doctrine because say they he brings strange things to our eares it was their delight and life to heart and tell newes but Athenians grow weary both of that matter and man when he ceaseth to be new Like the ingrateful h Numb 1.6.7 Israelites when Manna first comes commend it admire it rejoyce in it feed vpon it grow strong by it wherefore I praye It is a new and strange meat But after they murmure and loathe it because of the stalenes notwithstanding their good GOD gaue it them euery day new But Lord where are these mourners for the want of this spirituall Manna For the most part it may bee saide as those to the Prophet i 2 King 2.19 the Land is pleasant as thou my Lord seest but the waters are bitter so men when they come into this Kingdome choose pleasant situations and fertile soyles but their waters if any are bitter all their care is for a body a body but the immortal soule is neuer regarded but pynes and starues and yet they are sencelesse of it Lord awaken their hearts to consider their miserie and bewaile it that it may appeare to their soules that this grace hath possessed their hearts to their eternal consolation Thus of the fiue first that concerne a mans owne particular The second such as generally respect others 1. This godly sorrow affecteth the heart to mourne for the dishonour of God in publique abominations so was Dauid affected with the sinnes of his time k Psal 119. ver 136.139 158. Mine eyes gush out with riuers of water because men keep not thy law And Ieremiah wisheth Iereâ—â— 9.1 Oh that mine head were a fountaine of teares and mine eyes riuers of water that I might weep day and night for the slaine of the daughter of my people c. Thus the good seruants of God called vp their hearts to the performance of this duty it is necessary for true Christians so to doe 1. Because it is an indelible marke of a childe of the Highest and by which the destroying Angel knowes to reserue them 〈◊〉 the vengeance and l Deut. 4.24 32.22 wrath of God which burnes like a consuming fire to the bottome of hell and cannot be quenched and shall consume the earth with her increase c. but hauing this marke and character vpon their fore-heads that mourne and cry for all the abominatious that be done in the middest of Ierusalem when these were thus marked m Ezech. 9.4.5.6 the other Angels had charge to goe after him through the citty let your eye spare none nor haue pitty Destroy vtterly the old the yong the maides the children and the women but touch no man vpon whom is the marke and beginne at my Sanctuary c. If this be so how few then are rhere which in this Iland may not feare the direfull vengeance and wrath of the Almightie euery day how few I say are there which take things to heart as they ought or as the occasion requires what cause hath each particular person giuen him of griefe by our owne sinnes and the sinnes of the land we liue in by Gods judgements abroad and at home And yet how little griefe any-where except carnal and worldly sorrow of which the land is full such as that of the n Ho. 7.14 Israelites when they howled vpon their beddes for corne and wine because they are abridged and disappointed of their wonted profites and pleasures if onely these are stamped with the character of the Spirit of Adoption that mourne for the abominations of these times O Lord where are any almost of the visible Church professing thy truth whose case is not wofull and mâ—serable 2. It is a grieuous sinne not to mourne yea not to be sicke with sorrow for the sins of the times we siue in Paul sayth o 〈◊〉 5.1 It is heard certainely that there is fornication amongst you and such fornication as is not once named amongst the Gentiles that one should haue his Fathers wife And yee are puffed vp and haue not rather sorrowed c. as if he should haue said it is your sinne that you haue not applyed it to your hearts to mourne that God is so dishonored amongst you It is then a wofull sinful world which we now liue in where is there a man of a thousand that mournes for the abomination of this sinnefull Iland and those which doe are as signes and wonders in Israel the Lord giue vs the grace of repentance for this hardnesse of our hearts 3. It is certaine in these sinnefull dayes the Lord calls vpon vs to practise this duty and pronounceth a woe vpon vs if wee doe it not and threatneth vengeance to all such as in these times sit vpon their merry pinnes giuing themselues to feasting drinking and jollityâ— cleane contrary to Gods Commaundement and charge which he expresseth by the prophet Isay p Is 22.12.14 In that day did the Lord of Hosts call to weeping and mourning cutting of bayre and guirding with sackcloth But beholde slaying of Oxen killing of sheepe eating of flesh and drinking of wine Let vs eate and drinke say they to day for to morrow the Prophets say we shall die q Hebrals reuelabitur in auribus meis Domini exercitunm Montanus And it was reuealed by the Lord of hostes in my hearing r Iunlus Let
blessed Sauiour restified by the Author to the Hebrevves did in the dayes of his flesh As also beseech his Vice-gerent our dread Soueraigne whom the almighty long continue to driue out these Canaauites which are m Indg. 2.2 thornes in our eyes and goades in our sides and the Lord giue his Highnesse a heart to pitty vs and vouchsafe him the zeale of his House and Glory like of that worthy n 2. King 22.1.2.3 Iosiah the Paragon of the world to effect it and to see the erection of the House of our God and advancing the Kingdome of Christ that hee may bee blessed in his blessed soule body government and posteritie and wee all as already may haue renewed occasion to blesse him and to blesse God for him Thus of the second 3. And lastly this godly sorrow affecteth the heart to bewayle mourne for the threatning anger and wrath of God it is true that anger in man is a perturbation or passion in the minde but in the most high vnspotted and pure nature of God it is an effect of his iustice for my owne part I am of opinion that anger and wrath are properly in his highnesse not improperly and by way of Anthropopatie as the most haue thought As for that Text Anger is not in me it is onely to distinguish his most iust and righteous anger and wrath from that which is in mans for in his most blessed and pure nature is neyther passion or perturbation but in his excellencie it is First an effect of his iustice Secondly in such a blessed and holy manner as is agreeable to his blessed name and to vs inconceiueable and inutterable Thirdly according to the meaning and sence reuealed in his sacred word to the better vnfolding whereof I must consider two things 1. The dreadfulnesse fearefulnesse and greatfulnesse of it therefore Moses in his prayer by way of interrogation propounds it n Psal 90.11 Who knoweth the power of thy wrath and according to thy feare is thine indignation as if he should say no man is able to conceiue thy wrath nor know sufficiently to feare thee proportionable to thine indignation The Prophet Nahum expresseth it o Nah. 1.4.5 â—â— that it dryeth vp the sea wasteth Baashan Carmel the flowre of Lebanon it makes the mountaines tremble and the bils melt burnes vp the world those that dvvel therein vvho can stand before his vvrath or vvho can abide the fiercenesse thereof it is povvred out like fire p Deut. 4.2 It teares the rockes and rents the mountaines in sunder And to the infinitenesse and exequisitenesse of it Moses compares it to a consuming fire addeth q Deu. 32.2 that it burnes vnquenchably to the bottome of hell but vvill consume the earth vvith all her increase and set on fire the foundations of the mountaines Varietie of examples proue this past and present as Gods foredamning and reprobating so infinite millions of people following Adam with such inconceiueable and inutterable plagues and iudgements vpon himselfe and his drowning of the olde world burning of r Gen. 19.24 Sodome and Gomorrah Admah Zeboni ouerwhelming and swallowing vp Å¿ Exod. 14 2â— Pharaoh and his hoste in the sea t Act. 17.30 leauing all the Gentils in a most forlorne desperate condition by the space of foure thousand yeares as Paul saith now the miserable estate of the Ievves the first borne of God now runnegates and vagabounds yea a curse astonishment and a hissing throughout the earth The insupportable wrath that hee layd vpon his owne Son which made him cry out in the anguish of his soule u Math. 27 46. My God my God vvhy hast thou forsaken me and in his agony w Luk. 22.44 to svveate drops of vvater mingled vvith bloud trickling dovvne to the ground though but a furetie for vs miserable sinners The tortures of afflicted consciences plainely explicate this point what rending of clothes and hayre sorrowes and teares with outcryes sighes proceed from their racked consciences in their desperate condition that their spirits are disabbed to support them yea but a droppe of his Anger let full out of commiseration and loue also vpon his owne children how hath it inforced them to bitter lamentation and sorrowes to the wasting and consumption both of their flesh and spirits as the examples of Iob Dauid and Hezethia is apparant in their owne relations left vpon eternall Record to all ages Lastly the infinite miseries and calamities that as a floud doth continually break in vpon the particular bodies of men in diseases and sickenesses which they are infinitely surprized with all as the stone strangurie gowte palsies apoplexies agues and other molestations vpon their goods vanitie mutation and losses vpon their good name infamies disgraces shame scandall and reproach And vpon the soule ignorances hardnesse of heart deadnesse of spirit such like with errors and heresies c. all which are euident signes of the wrath and indignation of the Almighty But the time is comming and hastens apace when the mighty God will manifest this to the full x 2. Pet. 2.10 When the elements shall melt vvith heate the earth vvith the worke that are thereon shall be burnt vp all the kindreds of the earth shall mourne and the crie of the damned and reprobate world in all the foure corners thereof shall cry y Reu. 6.16 Isai 2.19 Luk. 23.30 Hos 10.8 Mountaines couer vs and rockes crush vs to peeces breake all our bones that wee may neuer appeare before his presence for the day of his vvrath is come vvho can stand especially the flames of hell and the tortures of the damned shall manifest this to the vtmost and therefore consider this and lay it to heart all yee that thinke God is all mercie and that there is neyther iustice nor wrath in your creator 2. The signes and tokens of the anger of the highest against kingdomes Churches and publike states are these 1. When GOD leaues his Church without Prophets for as the eternall puts in the forefront of the signes of his speciall fauour I will giue or send them Prophets according to mine owne heart so when he meanes a plague with a mischiefe to any state ordinarily z Isai 57.1 the Lord takes away his righteous seruants from the euill to come obserue the lamentation of the Church a Lam. 2.9 There is not one Prophet left to tell vvhen these things shall haue an end or when God sends them many false Prophets but few faithfull it was ominous to Israel and Ahab when there were foure hundred false Prophets to ouerbeare one good honest b 1. King 22.6 Michaiah by whom the Deuill seduced Ahab and doth ordinarily seduce Kings kingdomes and publike states Sycophants Parasites and flatterers of whom Ieremiah complained in his time in that Patheticall acclamation c Iere. 14.13.14 Ah Lord the Prophets tell them no
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
both graces of Gods Spirit and are not like sire and water exhalations and vapours but they conserue and preserue each other yea increase one another Griefe euen for sin must not swallow vs vp ouerwhelme vs the Apostle would haue the incestuous Corinth comforted â— Cor. 2.7 when humbled lest hee should be swallowed vp of ouermuch heauinesse It must not cause vs to forget the consolation which speakes to vs m Neh. 12.5 as Children nor cause vs breake or violate the charge which GOD giues n Phil. 4 4. Reioyce alwayes againe I say reioyce so that howsoeuer it is true that earnall sorrow and ioy can not be in the heart at one â—nne yet spiritual joy and sorrow may and must though in diuerse respects this made the Apostles Paul and o Acts 16.25 Doctor Ridly Iohn Baynam M. Glouer Sylas sing in prison and the Martyrs to goe to the stake as to a feast and accompt it as their marriage to sing in the flames as in a bed of downe clap their hands with joy in the sence of Christs presence and euen in their sorrow for speciall sinnes there is cause of joy for Faith perswades the heart of the remission and pardon of them the pacification of Gods wrath and so appeaseth and quieteth the cry and blustering of the conscience If this be true what shall wee say of the sorrow of such as will not heare of any consolation to whom I may say with Iob Seeme the consolations of God small vnto thee or though they seeme not little in their eyes yet they refuse all comfort and turne off the promises as if they pertained not to them I am tenderly affected in my judgment as also in my affections towards such as are in sits of temptation desertion and melancholy yet this I say their griefe is not right and therefore let them be aduised looke that the object bee true which is God offended and 〈◊〉 ued for himselfe without which they torment and vexe themselues all their liues and finde little comfort for whom my daily prayers shall bee that our most louing and gracious Father euen the God of all comfort will vouchsafe vnto them the Spirit of illumination of saith and consolation Thus of the third signe 4. Vbi 〈◊〉 detor desiciâ— pâ—niâ—â—tia August de vera pâ—â—it cap. 13. Symptome of this godly sorrow is the continuance of it it s neuer dryed vp or is totally extinct in the heart so saith Augustine Where sorrow ceaseth repentance ceaseth to the which also the speach of Paul is pregnant q 2 Cor. 7.10 Godly sorrow causeth repentance neuer to be repented of and this wil appeare euidently by these reasons 1. Reason The examples of Gods servants in the sacred history as of of Iob r Iob 4.6 Therefore I abhorre my selfe in dust and ashes Å¿ Psal 6.2.3.32 3.51.1 c. Dauid is oft and wonderfull in this as appeares in all his penitentials Iosiah when he heard the Booke of the Law t 2 King â—â— 11.12.13 Rent his clothes his heart also wept sent to Huldah the prophetesse to inquire of the Lord for himselfe his people u Mar. 1â— 7â— Peter when his Master looked vpon him with the eye of his blessed compastion went out saith the text and vvept bitterly And Paul all these were persons truely conuerted and yet this grace of godly sorrow was neuer extinct or abolished in theÌ„ 2. This true spirituall gracious godly sorrow is neuer wanting wholly because the cause thereof which is sin neuer ceaseth but so long as we carry about vs these earthly tabernacles and bodies of flesh wee also must of necessitie carry with it a bodie of sinne and corrupt on which will cause vs also cry out with the Apostle w Rom. 7 1â— O wretched man that I am 3. Because the roote and branch of which it immediatly springs is faith and loue neyther of which is euer deficient in this life therefore the fruite also is indeficient and reneweth oft yea euen vpon all occasions and therefore such persons as flatter themselues in their first sorrow at their seeming conuersion and neuer feele any operation thereof afterward but giue themselues to securitie yea though they fall into horrible grosse sins that iustly occasion a large measure of renewed humiliation and yet can beare it out and be pleasant are to consider that temporary faith hath legall sorrow and deepe wounding of the heart by the law but after they once receiue some seeming comfort by the promises they grow jocund and merry and put off all with a conceite of that first humiliation but let all flesh know and tremble before God when they bring their hearts vpoÌ„ the anuill of through examination and finde not this blessed grace of humiliation continue it was neuer sound nor had they euer that true joy which is the blessed immediate fruite thereof To these I might adde that repentance is a continued act all a mans life and without it no hope of remission of sins and this repentance springs x 2. Cor. 7.9 from godly sorrow and lastly God hath in his wisedome appointed that the true beleeuers should not onely as y 2. King 5 3â— Naaman the Assyrian wash in Iordan seauen times for the cleansing of his Ieprosie but sinne is such a renewing leprosie that requires washing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all a mans life and this is one of those duties of mortification euen those chrystaline streames and fountaines that the eternal hath in his wisedome appointed vs to wash in for our cleansing and there is not a man vpon earth hath euer had or shall haue any true comfort in the assurance of remission and pardon of any one knowne sinne which hee doth not bewayle with godly sorrow confesse particularly and priuatly to God and pray yea begge importune and cry vnto God for remission as for life death let the blind world doteing hypocrite or carnall Protestant think or speake what they will to the contrary 5. True godly sorrow as it begins in God and hath his blessed Maiestie the Author of it being a plant of his sacred planting and a supernaturall grace gift of his spirit I may say of it as Salomon of the waters z Eccles they all come from the Sea by the influence operation of the Sun so they all goe to the sea againe So this godly sorrow wheeles about and ends in God and not onely leads to God as the sorrow of the a Luk. 15.17 Prodigall when hee came to himselfe for he was mad and out of his wits before as euery vnregenerate man is forced him to goe to his Father with teares in his eyes repentance in his heart confession in his mouth I vvill goe to my father say Father I haue sinned against heauen before thee and am no more worthy to be called thy sonne c. but also ends in God and
goes not away without the sence of his loue and the consolation of the spirit and ioy of saluation as in the example of b Psal 32. Dauid Iosiah and others of Gods scruants which is true ioy comfort indeede as Dauid speakes to the Courtiers of Saul wherein hee professeth if it pleased God but to lift vp the light of his countenance vpon him hee should haue more delight then the world when their c Ps 4.6.7 Corne and vvine and oyle did abound This was the lose and farewell of the sorrow of that worthy d 1. Sam. 1.7 Hanna when shee was vexed by Peninah she fasted and wept but faith perswading her heart that God would grant her request she weat her vvay saith the text eate and dranke and looked no more sad And this is the ordinary end of the sorrow of the godly if right But when sorrow departs with the ceasing of paine or increase of outward things or if men driue out sorrow with feasting merry company and such like it hath an ill end and is not from God but from the Deuill and corrupted and depraued nature 6. Finally the Apostle Paul to the Corinthes hath seauen seuerall signes or notes of this godly sorrow the first whereof in our ordinary translation is care others haue it study Montanus addeth in the margent solicitudo a restlesse care or diligence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or study in the minde how to walk so as wee may bee pleasing and acceptable vnto God and that in these two things especially 1. In that which is our maine errand for which we were borne and came into this world and wherein the chiefe and principall honour wee possibly can giue vnto our Creator consists as Peter speaketh f 2. Pet. 1.10 Giue diligence to make your calling and election sure that is study with all diligence to make your calling sure and then yee make your election sure Armilla aurea for these graces are like a golden chaine that one linke depends vpon another are neuer segregated or diuided he that hath one hath all and to this purpose speakes the Author to the Hebrewes g Hebr. 4.11 Let vs therefore study 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather study with all hast and importunitie to enter into that rest c. So that this grace of godly sorrow or remorse for sinne quickeneth vp the heart to a wonderfull serious sedulous diligent care about the assurance and euidence of Gods fauour in the remission forgiuenesse of sinnes and all other graces of the Spirit and assuredly I haue in my poore obseruation seene this seldome or neuer fayle or such a person seldome or neuer to fall backe againe whereas such as haue been industrious about speculations chronoligies genealogies such like but not intended that speciall maine point haue seldome continued and therefore let euery childe of God lay vp this as a speciall remarkable note 2. Our study and solicitous care must be so to liue as beseems such mercies and fauours as our gracious Father hath vouchsased to bestow vpon vs in giuing vs so much and forgiuing so infinite a debt h Ps 119.15 vvee must ayme at Gods Commaundements as aâ—a marke and as the Apostle saith to vvalke vvorthy of the Lord and please him in all things being fruitfull in all good workes especially shew it in these particulars 1. Study to walke with God in the sence of his blessed presence so knowing and being affected with his loue as we forget not his sacred presence as the Lord commaunds Abraham i Gene. 17.1 vvalke before me be vpright Obiect I but may the poore humbled sinner say I haue such a corrupt wandring vnmortified heart as I cannot bring it to this passe Answ Micha 6 8. Learne and practise that aduise which the Lord adviseth by the Prophet Hamble thy selfe before him to get a better abilitie and power to vvalke vvith thy God for godly sorrow with fasting and prayer will get it or nothing will 2. Set the law of God alwayes before thee as the onely perfect rule of all thy actions as Dauid this is to be vpright in our vvay to vvalke in the Lavv of the Lord which makes a man a blessed man Psal 119.1 as for those that vvalke by crooked and by pathes will the Lord lead with the workers of iniquitie but peace shall be vpon Israel 3. Obserue the motions and stirrings of Gods spirit within thy soule to any good else the spirit will bee grieued within thee which by no meanes thou mayst doe for that is against the Apostles charge Ephes 4.30 Grieue not the holy Spirit of God by vvhich yee are sealed vp to the day of redeÌ„ption But in any case and by all meanes bee carefull to obey the motions thereof and that without reasonings against it or delayes which are dangerous but with all readinesse speede and cheerefulnesse this is to walke after the spirit Gal. 5.25 and not after the flesh to reuine the spirit and not to quench it Rom. 8.1 4. To excell all ciuill and honest men and hypocrites in this that we carry a carefull eye and respect to all Gods Commaundements 1. Thes 5.19 which will assure vs of safetie then shall I not be confounded when I haue respect to all thy Commaundements and wee shall liue according to the wish and desire of GOD himselfe Oh that there were such an heart in this people that they might feare me and keepe all my Commaundements alwayes that it might goe well with them and with their children after them Psal 119. Deut. 5.29 So that to make coÌ„scieuce of euery sinne by prayer and the practise of all the duties of mortification to avoyd it and also to obey God both in our soules and bodies that in euery part and faculitie of both and that all our dayes so would it go well with vs and we should lay vp a good inheritance for our children after vs. 5. We should so admire Gods loue Ps 1 16.8.9.12 in deliuering our soules from death our eyes from teares and our feete from falling that we seeke the face of God in the light of the liuing and neuer to come emptie handed but to study with the kingly Prophet Dauid Ps 56.12.13 vvhat to render to the Lord for all his mercies so let Gods vowes be vpon vs and wee should euer be rendring prayse which is our best sacrifice yea all wee can retribute to him againe 6. And the second of the seaven which the Apostle hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is defence or apologie euen the stipulation of a quiet good conscience vvhich maketh request to God 1. Pet. 3.21 for it is the proper worke of a quiet good conscience to make Apologie or excuse vs before GOD whence ariseth tranquilitie of minde which the Apostle calleth the peace of God vvhich passeth all vnderstanding Phil. 4.7
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
beholding the seedes to spring and budds to â—ut outin the seueral plants especially considering our Lord Iesus delightes to come into the gardens to walke there to delight himselfe in beholding the sweete blessed growth in graces holy duties and hence ariseth joy euen in afflictions for the name in the honor of Christ as in al the Martyrs the Saints Heb. 10.34 who suffered with ioy the spoyling of their goods As also to see the weedes of sin to be ouer-mastred and rooted out thereby 6. In the testimony of a good conscience which is as Salomon sayth a continuall feast o Cor. 1.12 hauing witnes that in simplicity and godly purenes and not in fleshly wisedome he hath conuersed That a man hath not moyled al be smeared and durtied himselfe the conscience in lusts and pleasures but hath maintained a blessed combate and cherished the pantings breathings and longing desires of the Spirit against the cursed lusts and corruption of the flesh As also in the fauour of God reconciled by Christ the conscience testifying this atonement Rom. 5.11 the soulâ— is at quiet peace and repose in his loue as the childe in the mothers lap or fathers armes 7. In Iesus Christ who is in g 2 Cor. 5.17 vs by faith h Gal. 2.20 liueth i Eph. 3.17 dwels in vs so as Paul say the we worship God in the Spirit k Phil. 3.3 and reioyce in Iesus Christ The wise Merchant takes more pleasure in the pearle then in all his estate besides Phil. 3.8 And the Apostle accounts al but losse dung in comparison of Christ Zaccheus receiued Christ joyfully not into his house onely but into his heart especially And it is not possible to be otherwise for the faithfull soule being the sweete and beloued Spouse of Iesus Christ should estimate or delight in any thing in the world aboue or comparable to her amiable beloued Head and louing husband 2. 〈◊〉 Rom 12.12 For time to come they find much joy in the hope expectatioÌ„ of that ioy glory which they shal inioy in Heauen in the mercy and saluation of God as Dauid saith Psal 13.5 I trust in thy mercy mine heart shall reioyce in thy saluation In that presence of glory where the Lord shal be more then a Sun to refresh reviue them Ps 84.11 and more then a shield to defend them Thus of the internall meanes or well springs of heauenly ioyes 2. Externall or from without and that in three particulars 1. In the Word blessed ordinances of Godâ— for the Word Ps 11â— Dauid esteemed and delighted in it more then in his appointed food pathetically cryes out O how loue I thy Law it is my meditation continually It is a character true vndoubted marke of such as feare God that they haue great delight in his commaundements Ps 11â— â— In the Word are described delineated the wayes of wisedome the invaluable pleasures treasures thereof which make a man possessing her truly happy Pro. 3.13.18 Blessed is the man that findeth wisedome and getteth vnderstanding for the merchandise thereof are better then the merchandise of siluer the gaine thereof better then golde length of dayes are in her right hand in her left hand riches glory her wayes are wayes of pleasure all her paths prosperity she is a tree of life to them that lay hold on her and blessed is hee that retaineth her The Gospel is a deep sweete fountaine of precious promises Rom. 15.4 the Spirit worketh consolation by the Scriptures There is the ioyful tydings of saluation the blessed doctrine and assurance of free remission of sinnes our full iustification by the redemption of Iesus Christ published and proclaimed there are the pleasures of Gods House there is foode for the children of the most High and great King to nourish them vp to eternal life this they desire 1 Pet. 2.2 as infants clothe them with tissue or cloath of gold bespangle them with the most Orient pearles that the East or West Indies can afford set most curiously in the finest gold of Ophir or crusado trundle before theÌ„ apples of gold bring them instruments make the most melodious harmony musicke that Art can deuise make them heires of this great Vniuerse yet nothing pleaseth them but the brest so assuredly not any thing can satisfie the true childe adopted heire of God but the sweete sincere milke of the Word that is their proper element they will trauail from sea to sea to finde the word of the Lord they can no more liue without it then the fish without water the mole without earth the camelion without aire the Salamander without fire and when they finde it they feed vpon it and uourish vp their soules with ioy to eternal life And for the ordinances of God they are as k Is 12 3. wels and fountaines out of which they draw with ioy waters of life and comfort as the ministery of the word they long after it with earnest most affectionate desires as the l Psal 42.1 chased Hart panteth after the coole chrystaline streames when they are absent from it and depriued of it they cry out m Ps 84.2.5 Oh how amiable are thy Tabernacles O Lord God of hostes My soule longeth and fainteth for the Courtes of the Lord pronouncing the Sparrow and Swallow happy that may build their nests neere the Altar concluding that they are blessed which dwell in his house for they feede vpon the words of Christ vnto eternal life and so haue their hearts lifted vp to ioyfulnesse and the prayses of God The Sacraments are other blessed fountaines and wels of ioy wherein Christ is before them crucified to the eye to the increasing strengthning of faith all other sauing graces of the spirit which faith is the roote mother of In like manner is spirituall ioy conueyed to the soule in the vse of the rest of the ordinances of God as confession of sinnes godly sorrow prayer reading conference and such like wherof euery true beleeuer hath experience in the secret consolations rauishments of the heart which the spirit of God doth exhibite in the due serious vse of these sacred ordinances 2. In the sweete fellowship communion of Saints they finde secret ioy Psal 16.2 Dauid professeth that all his delight is in them that excell in vertue In respect of this Paul longed to be with the Romanes that he might be comforted by their mutuall saith Rom. 1. to haue fellowship with them publikely in the vse of the Ministry of the word Sacran ents prayer and priuately in the vse of the more prinate duties of godlynesse as exhortation they as Salomon saith The face of a friend sharpens his friend as the Apostle saith whet one another to loue and good workes Psal 122.
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
and lament and the world shall reioyce but your sorrow shall be turned into ioy Woe be to that ioy that hath not humiliation anteceding it it is hypocriticall and vnsound 2. This true ioy is knowne by the degree for it carrieth a man into an extasie for as the obiect therof excels all terrene earthly things as the obiect of true ioy being God himselfe Christ Iesus the assurance of the graces of the Spirit the word increase and spirituall growth in grace c. so doth the Christians joy in them exceed all other ioyes Thy Law is better to me then thousands of siluer and gold Ps 119 7â— Ps 137.6 Againe If I preferre not Ierusalem to my chiefe ioy The hypocrites ioy neuer exceedes the ioy in the world the profites and pleasures of this world doe more affect their hearts then the ioy of these supernaturall superexcellent heauenly things The truely wise marchant sels all for the blessed Pearle of the Gospel Mâ—â— 13.46 and goeth away reioycing also And if this be so how few found beleeuers doth this world afford that for the measure degree of their ioy can free themselues froÌ„ being hypocrites and who if this be a truth shal be saued 3. It may bee discerned and knowne by the blessed effects thereof 1 This ioy stands by a man when all other ioyes fade relinquish forsake him euen in adversity as wel as prosperity and this the Prophâ— Hab. 3.17 â—â— Habakack liuely expresseth For the sigge tree shall not flourish neither shal fruit be on the vines the labour of the oliue shall faile and the fields shall yeeld no meate the sheepe shall be cut off from the fold and there shall be no bullocke in the staules What more miserable condition can befall the sonnes of men yet behold this sweet ioy comforts them But I will reioyce in the Lord I will ioy in the God of my saluation So that no condition of the true childe of God can bee so miscrable in this world but that the ioy of God will comfort and sustaine them The same doth Paul testifie we reioyce in tribulation Rom. 5 3. Phil. 2.17 and of himselfe and the rest of the Apostles he saith And though I be offered vpon the sacrifice and seruice of your faith I am glad and reioyce with you all 2. This ioy marres distastes all carnal ioyes whatsoeuer it makes a man sind little or no relish or taste in earthly delights they will be to him as the white of an egge wherein saith Salomon what sauour is there If men had receiued this true ioy once wee should soon see a change in their conuersation there would not be such wide gaping and laughter in vaine and foolish jestes apparel and a thousand things of this sort as now there is 3. Iaâ—â—â— It will keep a man from masterlines and censoriousnes of others as also to be compassionate and tender hearted to sympaâ—hize in the wants and sorrowes of others especially such as are vnder spiritual afflictions 4. And last effect of true ioy is as it springs from true humilitie and godly sorrow so it ends in it and destroyes not but preserues that blessed grace it keepes the soule in a preparednesse and apeâ—esse to acknowledge his owne vilenesse vuworthinesse of so great a portion and mercy from God as this ioy is Thus haue I according to my vnderstanding and gift receiued from God expressed my thoghts and meditations touching this sacred point and the true tryall thereof whereas the joyes which are temporarie or from the illusisions or methods of Sathan comfort no man in adversity finde sweetnes in carnal ioyes are masterly and censorious and make men proud and aduaunce themselues and are in all things contrary vnto the holy true ioyes which the Spirit of GOD doth exhibite and giue vnto those which seek true ioy in vnfeigned and godly sorrow 1. Quest. But may some humbled beleeuer say I can finde little comfort or ioy what aduite will you giue me or what shall I doe to get this sweete grace of happy ioy into my heart Answ 1. Take heede of such things as grieue the fountaine of true ioy which is the blessed spirit of God as the Apostle sayth And grieue not the holy spirit of God by which yee are sealed vp to the day of redemption of which I will giue you a taste 1. Beware thou neglect not the renewing of thy holy faith dayly nor the duties of mortification as examination of thy slippes and faylings which will bring thee to vnfeigned confession and acknowledgement of thy sin to God that prouokes the soule to godly sorrow and so to prayer opens a doore to consolation for the heart gathers soyle euery day and if it be not washed and kept cleane by these mundifying waters the vncleanenesse of the soule will grieue the blessed guest the spirit and so keepe out these blessed ioyes 2. Beware of a barren and vnfruitefull heart for vnprofitablenesse is the cause of much disrest to the soule 3. Beware of neglecting the meanes by which the spirit exhibites this true consolation which are both publike and prinate a Christian must not looke for miracles but if he would haue it he must diligently attend the meanes which are the ministrie of the word Sacraments and prayer and for the priuate especially neglect not priuate prayer from whence the spirit of God doth most frequently administer this ioy 4. Take heede thou bee not oner borne and ouer ruled by euill affections as passion enuie pride immoderate cares and the loue of the world all which and many more doe exceedingly quench and dead the consolations of the spirit of God 5. Lastly beware of the loue of any one sinne though neuer so secret for it betraies the euidence of thine vprightnesse and how eanst thou expect any other then blasted ioy and comfort when thou hast lost or forfeyted the euidence of thy assurance 2. Be exceedingly carefull to do such duties as bring true comfort as 1. Be diligent to know the difference betwixt counterfe it graces and true sauing graces for the Deuill mans corruption hath framed a counterfeit shaddow of euery vertue so that if thou be ignorant of the methodes deceites bee not able to get good cuidences and signes of the truth and soundnesse of them the heart will be distracted with feares and doubts and be a meanes of vnrest and vnquietnesse Is 55.15 and so depriue thee of this ioy to bee Gods seruant which otherwise thou mightest inioy be sure 2. Voluntarily seeke godly sorrow and try it according to the former rules be importunate with God by prayer and the vse of all the rest of Gods ordinances and neuer giue ouer drinking euery day a draught of humiliation vntill thou feele in thy selfe some good degree of softnesse of heart that it may oft bleed inwardly in the sence and feeling especially of thy beloued sins committed not