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
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
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.
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
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
to be heard in his counsell and prayers as being a Minister of reconciliation betweene God and his people and it is not causelesse that the Lord vseth this reason to Abimelech p Gen. 20 7. goe to Abraham for he is a Prophet that which is spoken in q Iob 33.23 Iob If a messenger or an interpreter one of a thousand declare vnto man his righteousnes c. yet these places doe not proue that the troubled conscience is obliged to one person nor to a Priest hauing for the most part as little skil or experience of the estates of afflicted consciences as Balaams Asse but to be performed also to private Christians Therefore this is farre enough from this Auricular Confession to the Priest which was invented by the Deuill and the Pope and his wicked seculars and regulars to fill their purses for no money no absolution like their Purgatory Indulgences Trentals Dirigies Masses and the rest of their deuised trumpery to gull the people and delude their soules Againe to know and diue into the secrets of all States Courts Houses and secret thoughts of men and women and the dispositions of all particular persons and so to know fit patients for their lusts whereof I could produce many horrible instances and both name and proue them in this Iland if it were seasonable as also fit agents to perpetrate any villanies in stabbing of Kings as Raviliak Massacres as the Duke of Guise and the Cardinal of Loraine at Vashti to blow vp Parliament-houses as Faux Lastly it is so farre from easing the conscience as it is a racke and tormentor thereto therefore miserable and lamentable is the condition of these poore people vnder these cruel taske-masters Lord open their blinde eyes that they may see and discerne the subtilties and stratagems of these abominable deluders of their poore soules 1. Quest But if there bee so many kindes of sorrowes which deceiue mens soules and that Gods people in their sorrowes euen for sinnes misse the right sorrow and so continue without ease or comfort what shall become of mee that cannot mourne but feele an obdurate and hard heart which I cannot get molified Ans I cannot deny but that this godly sorrow may be without rackings terrors in some the easiest and lowest degree hath these three things euer true in them to their consolation 1. They vexe and grieue because they can grieue no more they are sensible of and discerne the hardnesse of their hearts which is a degree of softnesse for corruption is not discerned by corruption but by grace and therefore they crye out with the Church h Isa 63.17 Why hast thou hardned our hearts and caused vs to erre from thy commandements returne c. 2. They hate their speciall beloued sinnes with a deadly hatred 3. They indeauour a through reformation of their liues both internally externally which are good euidences of some softnesse of spirit though mixed with some hardnesse and corruption 2. Quest But is it possible to discerne this sorrow Sol. Yes and I am so farre from the opinion of Poperie concerning assurance that I am assured that it is hard to haue any sauing grace but it will be perceiued and discerned yea it will euidently manifest it selfe to all that haue skill to discerne it and that for these reasons 1. Grace cannot be without externall fruite i Mat. 7.16 and by their fruites sayth our Sauiour yee shall know them men doe not gather Grapes of thornes nor figges of thistles and though these graces be hidden and secret in themselues yet doe in the true convert shew themselues by certaine demonstratiue effects as by confession in times of persecutions as Master Glouer who though he had no sence of the assurance of Gods loue vntill hee came in the flames yet indured the former scornes and that torture and then cryed out to his seruant according to his request that if he felt the consolations of the Spirit at that last time hee would giue some token Iohn hee is come c. Profession notwithstanding the scornes and disgrace of the world by victory ouer the world loue to the word more then their appointed foode and lastly by their loue to Gods people 2. Grace cannot bee truely receiued but it workes a wonderfull change and alteration the spirit of God hauing bound the strong man the Deuill that had formerly possessed the heart there bussels throwes downe the Chayre of estate alters the disposition and practise affections and all the conuersation both internall and externall and all this stirre in reformation is lyable to obseruation 3. The Deuill lyes still and quiet whiles men content themselues with common effects of historicall and temporary faith because they feed presumption and leaues them vnder the power of damnation safe enough but so some as iustifying faith godly sorrow and other graces for they are neuer seperated are got in the least measure into the heart and begin to worke in purifying the heart and life from beloued sinnes though they worke neuer so weakely hee bestirres himselfe by his agents by carnall and wicked counsell what will you say they become precise and liue mopishly come le ts bee jovall and merry and drinke away these dumpish thoughts carnall company a troupe of the roaring laddes fit instruments for the worke of the Deuill and then in comes the Cardes Tables c. or temptations reproaches scornes slanders difficulties and a thousand hellish deuises to make this painefull and if possible an vntimely and abortive birth daily experience teacheth this to bee true The flesh boyles and striues within and the Deuill injects his fierie dartes into the soule the world is presently vpon the necke of them and pursues them and wonder as birdes at an Owle Iohn 16.19 at this suddaine change and retyring k 1. Pet. 4.4 if men run not with them to the same excesse of ryot l Isa 59.15 He that refrianeth himselfe from euill makes himselfe a prey 4. Lastly the Graces of God are like lampes or Sea-sconces or Lanthornes in a darke night set vpon a mountaine or Hill to direct the lingring Pilot to beware of sands and Rockes and to conduct him to some Harbor or depth where he may securely anker from the violence of the storme and tempest or like Diamondes and other shining orient Pearles which giue luster in the darkest night and can these be hid 3. Quest. Seeing it is certaine that these graces may be discerned and will shew themselues by what symptomes or tokens may this grace of godly sorrow be discerned Answ It may be discerned by these symptomes or remarkeable characters 1. It is wrought by him who as S. Iames saith is the m Iam. 1.17 Author of euery good and perfect gift which is from aboue euen from the father of light c. Euen a supernaturall worke of Gods owne planting whereas all other sorrowes arise from nature but this grace may
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
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
onely against a God of infinite Maiestie Psaim 126.23.5.6 Isay 61.3 Maith 5. â— power c. but especially of infinite sweetnesse goodnesse mercie graciousnesse bounty and loue who hath giuen thee so much and forgiuen thee so great a debt and against CHRIST pierced him through with so infinite sorrowes for these blessed ioyes are promised to most felt of those that mourne most for their sinnes 3. If yet thou findest not comfort these spirituall ioyes adde fasting to put wing and feruency to thy prayers performe with through humiliation of thy soule seeke in all the records of God if euer any Church in generall or any particular and priuate man euer went away without some speciall sweet answere from God in his greatest disrest vnquietnesse thinke thy case shall not be singular but the Lord will be the same to thee that hee hath beene to other of his seruants in former times 4. If yet thou findest not answere to thy desires vnfolde thy griefe to some mercifull experienced Christian who may administer true consolation and especially some faithfull experienced man of God who though as Elihu speakes hee bee but one of a thousand to declare vnto man his righteousnesse Iob. 33.23.26 yet he will haue mercy vpon him and will say deliuer him that he goe not downe into the pit for I haue receiued a reconciliation Then shall his flesh be as fresh us a childes and shall returne as in the dayes of his youth He shall pray vnto God and he will be fauourable to him he shall see his face with ioy c. Thus did the Spouse find her welbeloued Cant. 3. she went and inquired of the watchmen and vvhen shee was a little past shee found him whom her soule loued Many a poore soule is kept in heauinesse a long time by Sathans policie labouring with them to keepe secret his subtilties their own wants which by wholesome counsell might easily and speedily be relieued and comforted 5. If yet thou getest not comfort trauaile with thine owne heart to delight in the Lord and then the promise is hee will giue thee thine hearts desire thou shalt neuer get these sweet refreshings and spirituall ioyes except thou loue to be Gods seruant delighting in him and all his holy ordinances obserue how liuely and plainly the Lord expresseth this Also the strangers that cleaue vnto the Lord to serue him and to loue the 〈◊〉 of the Lord Isay 56.6.7 and to be his seruants euery one that keepeth my sabaoth and polluteth it not and imbraceth my Couenant Them will I bring also to mine holy mountaine make them ioyfull in my house of prayer Quest Sometimes I feele spirituall ioyes bue soone loose the sence of them againe what may I doe to preserue both the grace the sence thereof in my soule that it may be habituall in me Answ Trade seriously and oft in all the holy duties of mortification to which the promises are frequently made I instance in three particulars 1. Confession of sinnes vpon which God hath pledged his fidelity to forgiue and to cleanse vs from all vnrighteousnesse 1 Ioh. 1.9 confession if true hath assurance of remission of sinnes iustification out of which springs true and solide ioy 2. Godly sorrow which as you haue seene already ends in ioy 3. Prayer as our Sauiour adviseth Aske and yee shall receiue that your ioy may be ful these sweeten the soule Psal 126.5.6 Mat. 5.5 Iohn 16.23 are the ordinarie conduites of coÌ„solation the heart gathering soyle and corruption daily must of necessitie be cleansed by these or else the spirit will be grieued neyther take away the vnquietnesse or administer those sweete refreshings which otherwise it might inioy 4. Beware of much carnal ioy or external reioycing for the immoderate delighting in outward things is like Opium to the bodie which stupifies the braine and makes it senselesse so doe these earthly ioyes stupifie the soule make it insensible of the consolations of the spirit of God bringing therevpon hardnesse of heart in the things of God and most people hereby are gulled by Sathans stratagemes hindering theÌ„selues from this blessed comfort neuer discerne the cause thereof when they giue to these earthly ioyes eyther prioritie or superioritie 5. Be plentifull in well doing labour that the heart may be like the Tree of life which brought forth fruite not only some kind but all manner of fruite and at al times euery Moneth take vp all oportunitie to doe good for a man can neuer haue assurance of the sinceritie truth of his obedience Psalm 119. vnlesse it be vniuersall to all Gods commaundements as Dauid saith then shall I not bee confounded when I haue respect to all thy commandements This the Lord wisheth in his people when they gaue Moses those faire speeches All that thou commaundest vs from the Lord we will doe Deut. 5.29 and 6.2 The Lord answers 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 for euer Doe any thinke it shall goe well with them or that they can possibly preserue the ioyes of God in the heart that are eyther partiall in their obedience or that performe it but by sits and starts there must therefore care be vsed to preserue vprightnesse for such shall haue an haruest of ioy but if a man nourish but the loue of one sinne its impossible to retaine the ioyes of God Prou. 29.6 In the transgression of an euill man is a snare but the righteous doth sing reioyce especially be carefull to preserue vnitie and peace and procure it in others Pâ—ou 12.20 for to the counsellers of peace shall be ioy 4. Get an humble and meeke spirit for as passion doth disrest and vnquiet the heart so doth pride wonderfully quench and hinder the refreshings of God Isay 29.19 The meeke also shall increase their ioy in the Lord and the poore among men shall reioyce in the holy one of Israel 5. Haue an eye as to the Law which is the rule of life so to the promises which are the legacies of thy father wherein is bequeathed that to thee which wil continually refocilate refresh thy soule hang vpon these as the brests of thy consolation as the Prophet sayth Isay 66.1 That yee may sucke and be satisfied with the brests of her â—onsolation that yee may milke out be delighted with the abundance of her glory And in this two things are to be heeded 1. A faithfull remembrance of the promises for that which is not remeÌ„bred is as if not known the memory therefore must bee carefull to keepe in this office and open the records and rowles of God to the soule to put it in minde of the priuiledges to beâ— reioyced in or else looke to finde little or none of these
SIONS TEARES LEADING TO IOY OR THE VVATERS OF MARAH SWEETNED First preached at Clonenagh in the Queenes County in seuerall Sermons and now published for the benefite of the Church By Ri Olmstead Minister of Gods Word and Master of Arts. MATT. 5.4 Blessed are they that mourne for they shall be comforted DVBLIN Printed by the Society of Stationers 1630. TO THE RIGHT HONOVRABLE ADAM Lord Vicount LOFTVS of Elie Lord Chancellour of Ireland and one of his Maiesties Iustices for the gouernment of this Kingdome Right Honourable I Humbly beseech You to accept this poore model of my labours as did Artaxerxes a cup of cold water at the hands of silly Synaetus euen from me the meanest of Leuie his sonnes It shall bee much honoured if it please your Lordship to pardon my presumption and to afford your patronage thereunto The subiect is worthy your Lordships consideration in it selfe if the euill cooking of it by my vnskilfulnesse detract not from the lustre thereof but if I had inioyed either that Academick leisure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the benefite of some Amaraean Library or conference with men of excellent both parts graces I might haue produced a more coÌ„pleat Minerua but being pressed with the care of a large family depeÌ„ding though not vpoÌ„ tent-making as Paul yet vpon my industrie now these seuen yeares without any annuall revenue from the Church besides my weekely labours in preaching too and catechizing my people denyes me to furnish it as I would If I bee asked why I publish a Treatise of this subiect 1 Iohn 2.18 I answere with S. Iohn these are the last times wherein our Sauiour sayth Mat. 24.12 Because iniquity shall abound the loue of many shall waxe cold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristippus and Aeschinus being fallen out one asked the other what was become of their friendship the answer was it was asleepe but hee would awake it Now Right Honourable seeing the most lye like the people of Laish Iudg. 18.7 wretchlesly and securely vpon their lees that neither our owne sinnes the sinnes of the times afflictions of the Churches of God abroad nor the consideration of the signes and symptomes of Gods Iudgements dependant or powred out vpon vs especially spirituall vengeance at home can awaken I thinke it my duty to make an experiment by this poore Worke to stir vp and prouoke this frozen age to humble theÌ„selues before God in the sense both of their own the sins of others This point my much honoured Lord though sacred yet a paradoxe and aeâ—aigma to nature and the world the naturall man not perceiuing the things that bee of God because they are spiritually discerned I may truely apply that saying of Themistocles to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who beiog exiled his natiue Country being better intertained in the Persian Court said I had perished if I had not perished that whereas this simple World are opinionated that to mourne vnder the sense of sin is most vncoÌ„fortable the way to depriue theÌ„selues of all solace joy euery true Christian is assured and may say perijssem si non perijssem that if he had not sorrowed he had forfeited his joy and his soule also Right Honourable In your absence affliction this CoÌ„monwealth Church of Ireland doubting of the successe issue experimentally sensible of the want of your Lordships indefatigable labours in the execution of justice impartially to al many of her faithful children were not wanting in their daily supplications to God waiting your Lordships happy return as for the a Iob 29.23 raine gaue me assurâ—ce of Gods speciall blessing to honour your Lordship as Ambrose said to Moniâ—a the mother of August Non potest periâ—e tantarum lachrymatum filius the child of so many prayers and teares cannot possibly perish the most High hath pleased to heare their prayers blessed be his most sacred name in your Honours safe returne with a largesse of honour Faile not then my deare Lord the expectation of the spouse of Christ and that trust which the most High and his Majesty hath coÌ„mitted to you to be a faithfull seruant b Heb. 3.2 as Moses in the house of God for the eyes of men are not onely cast vpon you my noble Lord and the whole land intent to be hold your life In re vnum cunctorum oculos c. Hier. ad de but God Angels expect your faithful seruice to which end my daily praiers shal be to the most omnipotent that hee wil not faile you with his spirit being assured that your Lordsh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inteÌ„ds to imitate that saying of AlexaÌ„der It profiteth not to possesse all things to do nothing as appeares by your Lordships painefull industrie in the judgement of all that behold your insupportable affairs beyond humane streÌ„gth I am bold to exhort your Honor in the words of an Apostle not to be weary of wel doing for in the end you shall receiue the crown if you faint not assuring my selfe that that Proverbe so oft inculcated by Hierome of Cicile wil for euer be your disposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That none who spake freely to him did importune him or was vnseasonable Thus crauing pardon of my boldnes in dedicating this tretise to your Lo to which my affection are loue and duty to your Ho the zeal of the glory of God the care of the prosperity of this church commoÌ„wealth with the particular comfort of huÌ„bled afflicted consciences hath transported me I huÌ„bly beseech your Lo this whole church to accept this poore mite at my handes most huÌ„bly heartily intreating the most high to water it with the dew of his blessing who only can make the labor both of minister and people fruitful Rebeeca may cook the venison but Isaak must giue the blessing wee nay Paul can but speake to the eare it is the Almighty that must speake to the heart conscience by his Spirit and perswade Iapheth to dwel in the tents of Shem. Thus wishing my much esteemed Lod to your selfe your noble Lady posterity not onely with the Philosophers prosperity physitiaÌ„s leÌ„gth of daies with health the coÌ„mon people ioy RomaÌ„s safty increase of honor but with that blessed Apo. Paul the peace of God which passeth vnderstaÌ„ding with eternall glory in the highest heaueÌ„s I remain Your Lordships in all humble seruice RI OLMSTEAD TO THE RIGHT HONOVRABLE SIR Charles Coote Knight and Baronet and of his Maiesties most Honourable priuie Counsell for the Kingdome of IRELAND Right Honourable I Penned this insuing Treatise in the time of your great affliction intending it onely for your priuate vse by the diuine documents contayned therein to lead your Honour through the waters of Marah into Elim the sweete waters of spirituall ioy and consolation not purposing euer to make it publike but shewing it to the most ReuereÌ„d
Lord Primate he desired the publishing of it to the view of the Church These poore meditations shall be much honoured if you vouchsafe as gracious an aspect to them written as you did an honourable zealous and reverend attention to them vttered by voyce though as a picture expresseth not the life so neyther can writing demonstrate the liuely Energie of the voyce which consists in vtterance action the two ornameÌ„ts of speech I know you delight not to haue your goodnesse diuulged but rather be good then seeme so and that you account vertues fairest Theater to be a good conscience those who shall receiue any instruction refreshing or consolation by this poore worke owe the acknowledgement next vnto God to your Honour who haue so watered and incouraged my poore studies with your beneficeÌ„ce that my barren heart hath blessed be God both by preaching writing yeelded some fruite I hate to be a Sycophant and flatterer yet froÌ„ my heart I wish that all the world vnderstood your Honours disposition both to my selfe in particular and the Common-wealth in generall that all other might be instigated by your right noble example First for my selfe I acknowledge to haue receiued out of your free bountie my meanes and maintenance for which I humbly blesse the most high God and your Honour Lysippus the Caruer worthily reproued Appelles that exact painter because bee had pictured Alexander with a thuÌ„derbolt in his baÌ„d as a God the other vvith a Speare in his hand as a valiant Prince I am perswaded they are more pleasing to your honour that only giue you your due theÌ„ which ascribe to you that which your Hon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not assume Enuy followes vertue flattery nourisheth vice The first Themistocles well perceiued vvho being yet young said hee had done no excelleÌ„t thing because he was not enuied That memorable worke of your Honour worthy to be recorded in pillars of Marble cleansing purging like a happy Physitian this countrey with some partes of Vlster frothose cursed vipers Cockatrices the rebellious kearne who so infested the Countrey that no man had any securitie that eyther his goods life wife or children in the euening could be in safetie vntill the morning insomuch as that night truely be applied to those partes of the Countrey where they ranged and raigned for foure yeares space which Deborah expresseth of Israel in her song In the dayes of Shamgar the sonne of Anath Iudg. 5.6.7 in the dayes of Iael the highwaies were vnoccupied the trauellers walked through by-wayes vntill you rose vp an honourable Father in this our Israel How did those rogues villaines runne vp and downe the countries robbing spoyling all delighting and satiating their greedy vnsatiable lusts in rapine bloud murthers thefts burning the Kings Maiesties most loyable Subiects if the State by your Honours indefatigable labour both of minde and body had not carefully preuented that mischiefe long ere this time our blouds had runne downe the streets our wiues children and goods made a prey to those mercilesse and greedy villaines Right honourable let your memory be blessed vpon earth and leâ— these lines keepe the remembrance thereof to sacceeding ages yet in this so prayse worthy and blessâ—d a worke so prospered by the prouidence and good hand of the Almighty your Honour escaped not the blacke nâ—outh of cankered enâ—ie like Shimei his rayling at Dauid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but these are blowne ouer and they are now ashamed of their wicked scandals The other Phocion knew well to whom when the people gaue a plaudite for his Oration sayd haue I spoken any thing amisse vnawares intimating that popular applause and flattery workes vpon some infirmitie Many haue preuented treachery that could neuer beware of flattery Dauid whom the valor eyther of Aâ—ner or Amasah 2. Sa. 16.3 or the wisedome of Achitophel could vanquish 2. Sam. 11. was yet seduced by Ziba his false tale to iniure honest and plaine hearted Mephibosheth yea how did smiling ease prosperity corrupt that man Neh. 6.10.14 according to Gods ovvne heart Nehemiah could well beware of Tobiah and Sanballat rayling menacing aduersaries but hee was greatly in danger by Shemaiah and Noadiah dissembling Prophets The way Right Honourable to be safe from the sting of these Farantulas Syrens sycophants is to take Dauids counsell Psal 101.6 to haue faithfall associats seruants followers The faithfull in the land shall dwell with mee the vpright in heart shall serue me And to desire with him let the righteous smite mee for that shal be a precious balme Thus humbly crauing of the most high long to continue you vnder his Maiestie by your faithfull counsell a muniment to the decayed estate of this poore Church â—n oritament to the Commonwealth a proppe to Religion a pillar of Iustice a Father to Orphanes a comfortable succour to distressed widdows a sweet delightfull husband to your noble Lady a directing father to your beloued children And the same God preserue you all vnblameable in your spirits soules and bodies vntill the appearing of Iesus Christ So I remaine bound to Your Hon in all humble obseruance R. Olmstead SIONS TEARES OR THE WATERS OF MARAH SWEETNED THe Wise-man sayth that A a Pro. 25.11 word spoken vpon his wheels is like apples of golde with pictures of siluer that is a word spoken seasonably in respect of time place and persons either to awake the drowsie instruct the ignorant comfort the afflicted or strengthen and corroborate the weake and feeble is most pleasant and acceptable If euer there were a time and age when or place where GODS b Titus 1.7 Stewards c 2. Cor. 5.10 Ambassadors d Mal 2.7 Angels e Iob 33.23 messengers and Ministers had need f Is 58.1 cry and not spare then this is the age and this Iland the place For if monstrous abominable and odious profanenesse on the one side impious wicked and detestable Idolatry on the other side with a high contempt of God and his sacred ordinances may make a people immeasurably wicked if sinne brings the curse of the most High as sure g Deut. 28. Leâ—â— 26. it doth then the condition of this Land is wofull and miserable not only in respect of judgment already powred out but also depending especially nourishing in her bosome those locusts and vipers who waite but oportunity to eate out the heart of their mother as will appeare by their owne Writers and practises in that one gun-powder plot how had the deuill assembled in one Courte all the black Guard of hell treason superstition Atheisme ignorance murther bloud fire and sword to bring all to a confused Chaos worse then that Tohn and Bohu h Gen. 1.2 when the earth was without forme And all this forsooth was for the Catholicke cause plotted by the Ignatian Schollers the Iesuites tutored by the Deuils
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
his natiue Countrey and though not ignorant of that blessed promise which GOD makes to his Church when they were in captiuity that h Ezech. 1.16 hee would bee a little Sanctuary to theâ— in the countries where they shall come yet his blessed heare breaks forth into that patheticall acclamation i Psal 84.1.2 3. O Lord of hostes how amiable are thy Tabernacles That his soule fainted for the courts of the Lord. as also that the sparrow swallow were happy that might build their nests and lay their young by his Altars c. This liuely affection is in euery one of Christs blessed members O that it were in the same degree but it is in some measure and that for these causes 1. They are spirituall fathers k 1 Cor. 1.15 to beget men to God by the effectuall and powerfull preaching of the Gospel as instruments making vs of children of the Deuill l 1 Pet. 2.2 new borne babes the sons of God in Christ And as spirituall mothers trauaile in birth of vs m Gal. 4.19 till Christ be formed in vs vndergoing great paines to bring vs forth to God and whereas other mothers beare children into misery these into a blessed condition After they haue begotten them thus they doe not as the n Iob 39.13 Estridge which leaues her eggs in the sand to bee scattered by the foote o 1 Thess 2.7 but as gentle spirituall nurses cherish these children p 1 Pet. 2.2 and therefore as new borne babes they desire and in want thereof will cry for the sincere milke of the word that they may grow thereby as euery creature doth in nature They know that this is the food of the soule and therefore rather then they will want this blessed Manna they will as Iacob send into q Gen. 12.2 Egypt for food and knowing that when the Eternall God intends a plague with a witnes against a people he sends theÌ„ a famine Amo. 8.11 not of bread or a thirst of water but of his word that they shall trauaile from citty to citty to finde the word of the Lord and shall not finde it they will not willingly bring this curse vpon themselues as most of our Nobility and Gentry doe but if the Lord send this misery vpon them they mourne vnder it as a most bitter crosse Å¿ Mat. 5.14 They are the spirituall light of the world which without them lyes in palpable thick blacke Cymerian darknesse and therefore hauing receiued Å¿ Exod 28.20 Vrim and Thummim t Apoc. 1. 〈◊〉 as stars in the darkest night shine to others in the light of doctrine and good example and as candles torches spend and consume themselues in giuing light to this darke Egyptian world u Dan. 12.3 therefore shall as starres shine most resplendently in glory for euer and euer Besides God hath appointed them in Christ his stead to seeke and saue what is lost not health impaired as Physicians nor wealth controverted as Lawyers but the lost soule by applying the means appointed by Christ w Iob 33.24 To deliuer the man that he go not into the pit not by working the meanes which is the office of the Spirit but applying them pronouncing the sinners discharge which is the duty of the Minister These things considered is it possible that a true beleeuer should liue without the ministrie of the Word and not bee plunged into deepe heauinesse and sorrow in the want therof it is impossible Quest. But may not selfe-respects carry men along with desire after the hearing of the word preached and to complaine in the want of it Answ Yes verily they may I reduce these to three heads 1. They desire knowledge and indeauour to get it not to edifie themselues that were diuine heauenly wisedome as Salomon sayth x Pro 9.12 If thou he wise be wise for thy selfe nor to edifie others this were gracious loue indeed and a signe of sauing grace as our Sauiour said y Luke 22.32 when thou art conuerted strengthen thy brethren but these are like the butterflye which flyes froÌ„ flowre to flowre to adorne bespangle beautifie her wings so these goe from Sermon to Sermon to know something to be able to discourse finde table talke which is meere Vanity If the honour glory of the Highest were their ayme in the saluation of their soules and labouring to know the will of the Almighty that they might doe it our Sauiour pronounceth them blessed 2. Is worldly profite so long as there is hope that they shall gaine either credite or profite they will heare the Word joyfully b Acts 2.18 Simon Magus will follow the Apostles at the heeles professe he beleeues admire and desire to haue power to exhibite the visible gifts of the holy Ghost and offer large summes of money all for cursed lucre The Iewes after Christ had fed them with bread could neuer be rid of theÌ„ following him from place to place but wherefore was it thinke you was it for his doctrine miracles or himselfe no verily but because of the loaues Profites pleasures and preferments will make a man heare diligently professe openly and Ministers to preach painfully c Iob. 6.16 but if Christ bring no loaues he shall want auditors if the Minister be rich invite them to his table lend them money to answer their necessities and will be ready at euery turne to helpe them in their bodies with cure in Physicke in their estates to helpe them out of straites dangers troubles c. O then they cry out a blessed Minister who would not heare him but if hee be poore and neede their ayde then they forsake him d 2 Tim. 4.10 as Demas did Paul and if euer the complaint of the Apostle were just it is now of Professors e Phil. 2.21 al men seeke their owne and not that which is Christs If hee reproue their ill dealing covetousnesse tale-bearings whisperings hypocrisy they cry out f Amos 7.10 the earth is not able to beare his words if hee speake any thing against Diana g Acts 19.24 then Demetrius the siluâ—â— Smith raiseth tumults in defence of his shrines and cryes out great is Diana of the Ephesians we haue such spirits in our Congregations euery lame hypocrite and halting Professor can draw factions invent scandals aspersions and slanders secretly and therefore the more sinfully to detract from that Ministrie which sometimes they haue praysed admired magnified but this is no new thing and for mine owne part I expect no better seeing they did thus to a g Luke 23.31 greene tree euen the Son of righteousnes how much more to a dry 3. Curiosity and nouelty men haue itching eares A new Preacher if he come away with the olde he is then either too plaine or too eloquent or he hath ouer many points or ouer few or hee vseth to repeat ouer long or else
me not liue if this impietie be done away till you die for it By which the Lord expresseth his vnapeasable wrath against this detestable iniquitie after the manner of an Oath that no sacrifice shall purge that sinne So the Lord sweareth of Elies house for the intollerable wickednesse of his sonnes That hee hath sworne concerning Elies house that the impietie thereof Å¿ 1. Sam. 3.14 shall not be expiated with sacrifice nor offering for euer And to his former threatning addeth sayth the Lord The Lord of bostes doubling the speech for the greater certainetie and that no power shall deliuer or free them from the vengeance for he is the Lord of hostes But alas a man may take a Torch and seeke through Ierusalem yea through Sion vntill his strength fayleth and his spirits agitated yea wasted before hee shall finde a man mourning the tears trickling downe his cheekes for the abominations of these times Wee had neede call for all t Ierem. 9.17 mourning men and women that they may come and weepe for the abominations of these dayes wherein wee liue for the whole world are set vpon mad mirth and as Iob speaketh u Iob. 21.13 goe suddainely dauncing and ioually to hell Notwithstanding the Almighty cals them from this and pronunceth seuerall woes against such u Is 5.11.14 Woe be to those that rise earely in the morning to follow strong drinke and sit by it till night vntill the wine haue inflamed them That haue the Harpe and the Viole the Taber and Pipe with wine in their feastes but they regard not the act of God nor consider his handy worke Therefore is my people led captiue because they haue no knowledge of these things and their honourable men are famished and their common people destroyed with thirst Yea therefore hath hell inlarged himselfe and vvidened her mouth beyond measure and their glory and their multitude euen all those that make merry among them Let their condition be what it will aswell hee that sitteth vpon the Throne as he that worketh at the Anuill shall goe thither downe together Consider yee jovall and roaring laddes of this age that delight in nothing but feasting drinking and merryment and thinke the whole world madde or foolish that follow not your guise that your destinie is already read your doome pronounced by no lesse then the eternall Sonne of God himselfe w Luke 6.25 Woe be to you that now laugh for you shall wayle and weepe Yee haue your ioy and melody here but your woe and misery shall as assuredly follow as if it were already effected When you shall see Abraham x Math. 8.11.12 Isaac and Iacob with all the Patriarkes Prophets Apostles yea all the faithfull in the kingdome of heauen and your selues shut out of doores You haue your heauen and light here but your torment followes as the Lord sayth by the Prophet Isai y Isa 65.13 14.15 Behold my seruants shall eate and yee shall bee hungry c. My seruants shall reioyce and yee shall be ashamed My seruants shall sing for ioy of heart and yee shall cry for sorrow of heart and bowle for vexation of spirit and yee shall leaue your name as a curse c. O miserable men that yee are euen in mirth and the chiefe of your jollitie z Pro. 14.13 Your hearts are heauie you haue your flings and tortures of conscience and the end is worse for it ends in heauinesse This the Lord threatens to all and sweares by the excellencie of Iacob a Amos 8.7 10. surely I vvill neuer forget any of their vvorkes And vers 10. I vvill turne your feastes into mourning and all your songs into lameneation and I vvill bring sackcloth vpon all loynes and baldnesse vpon euery head and I vvill make it as the mourning of an onely soune and the end thereof as a bitter day But are these mourners the onely beloued ones of the highest charactered and stamped with the speciall marke of Adoptions Alas then how few shall be saued from the stroke and plague of the destroying a Ezech. 9.4 Psalm 6.6 Angell wheâ— Gods wrath is let lose Assuredly they are like blacke Svvaâ—â—â— or the Phoenix almost Where are those that vvater their coucheâ— vvith teares euery night vvith David That set some times aparâ— to bewayle the abominations oâ— this sinnefull age Iland especially that sequester times for fasting and prayer that stand iâ— the gap b Ezec. 22.30 to auert the iudgements of God that iustly hanâ— ouer our heads for our sinnes yâ—â— some I know there are to whoâ— I say with the Prophet c Isa 62.6.7 Yâ—â— that are the Lorals remembranteâ—â— giue him no rest vntill he set vp Siâ—â— the prayse of the vvorld I dare not say with Ieremie d Iere. 12.11 There is 〈◊〉 man that layeth it to â—â—cart or with Isaiah e Isai 64.7 There is no man that calleth vpon Gods name or that stirreth vp himselfe to lay hold on him Or with Ezechiel 22.30 There is no man that standeth vp in the gappe Some there are which I know if I should say none my heart would rebuke my penne The Lord increase them as Ioah said to Dauid a thousand times so many more But I feare there are but a few yea very rare scarce one of a Family or tenne of a Tribe and the bestand forwardest of vs the Lord helpe and pardon it are I feare defectiue this way and come short of that which should be in vs. Thus of the first 2. This godly sorrow affecteth the heart to bewayle the calamities and miseries of the Churches of God in generall and the afflictious of the particular members of Christ I will handle these two distinctly 1. That the miseries and distresses of the Churches of God should affect the heart of each true member of the Church is manifest to bee not contingent onely but necessary First from examples It is recorded of famous Nehemiah that though he liued in Persia in the Court of Artaxerxes f Neh 1.1.11 2.1 being his Cup-bearer i Neh. 1.4 and in high estimation and honour with him yet when he heard of the calamitie of the Iewes then the onely people of God hee was so affected with their oppression and miserie that as a man oppressed with griefe he sate downe i Neh. 1.4 wept fasted prayed and mourned sundriâ— dayes together Yea so great waâ— his griefe that his spirits weâ— dejected it appeared so in hiâ— countenance that the king could not but take notice of it k Neh. 2 2 that it was not bodily sicknes but griefe of minde The like is said of Daniel though for his owne particular condition in respect of outward preferment hee had cause of ioy being chiefe President vnder the great Monarches succeeding each other l Daâ—â—r 48. Nabachadnezar m Dan. 5.29 and 6.2 Balshazar and Darius yet considering the
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
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
God in this world and where this curse is vpon any mans soule his case is miserable Ierem. 15.1 Ezech. 14.14 that which our Saviour said Woe be thee Corazin Bethsaida for if the great vvorkes which haue beene done in thee had beene done in Tyrus and Sidon c. and it should be easier for Tyrus and Sidon in the day of iudgement then for thee c. Yea whole kingdomes and Churches cases may be dangerous and desperate that God will heare no prayers for them no not of the most righteous men Iob Samuel Daniel and that he shall commaund his Prophets not to pray for them or if they doe he wil not heare them Therefore thou shalt not pray for this people neither lift vp cryor prayer for them nor intreat me n Iere. 7.16 for I vvill not heare thee So that a Church or kingdome that professe Religion may so prouoke the eyes of Gods glory that their condition may be worse more dangerous and desperate then the condition of the Heathen for concerning them the Lord himselfe sometimes giues commaundement that his people should pray for them o Ierem. 29 7 And seeke the prosperity of the City whether I haue caused you to be carryed away captiues pray vnto the Lord for it This being so miserable and wofull must of necessitie bee the condition of many a man yea of some Churches the Lord giue grace to this Iland to consider it and I conclude this point with the speech of righteous Noah The Lord perswade Iaphet to dwell in the Tents of Shem. Thus of the dutie Next of the fruite benefite or priuiledge thereof which is strange and wonderfull for the Lord workes in matters of grace by contraries in the iudgement of flesh bloud the thoughts of the Lord are not as the thoughts of man but as the Prophet Isai saith Isai 55.9 For as the heauens are higher then the earth so are my vvayes higher then your wayes and my thoughts aboue your thoughts Naturall Philosophie mans reason teacheth it is a sure axiome in naturall things that each like begets his like but in Diuinitie it is oft as true certain that contrary causes beget contrary effects as life springs out of death the way to bee rich and to bee Kings yea to inioy the Kingdome of grace here the kingdome of glory hereafter is for meÌ„ to be poore as our blessed Sauior saith q Mâ—â—th â— 3 Iohn 8. Blessed are the poore in spirit for theirs is the kingdome of heauen Men must serue if they would be free and touching our point in hand men must mourne with true godly sorrow if they would be partakers of the consolations of God and thus runne all the promises in Scripture Å¿ Mattâ— 5.4 Blessed are they that mourne for they shall be comforted Againe t Psa 126.5 They that sowe in teares shall reape in ioy Behold here one of the greatest woÌ„ders in the world though no miracle a Paradoxe to nature and incredible to the world that the onely way to a merry blessed life is to mourne also that if neuer any man or woman did or euer shal be waile their sinnes with this true godly sorrow but it brings foorth the pleasant and sweete fruite of ioy and diuine consolation If a man should aske a Diuine this question what should I doe to bee merry when I am sad heauy Were it not a strange answer go mourne and weâ—pe and yet it is not more strange theÌ„ the course our Sauiour took with the blind man whom he cured u Iohn 9 â— he made clay with spittle and anoynted his eyes in all naturall reason a medicine fit to put out the eyes rather then to procure sight and yet it cured him much like the counsel he gaue to the rich yong man in the Gospell that propounded that sauory question Good master what shall I doe to enter into life When hee iustified himselfe to haue kept the Commaundements bad him if hee would be truly rich Goe sell all thou hast and giue to the poore and thou shalt haue treasure in heauen This is the sacred and wholsome counsell the holy Ghost giues oft to all that would attaine to a true sweete comfortable merry life forsake relinquish the profits and carnall delights which at the best are but sensuall temporary or naturall and get thee with that Leprous Assyrian and wash in Iordane get to the sweet lauers of mortification especially this chrystaline fountaine of godly sorrow set before thine eyes God offended and beloued let thine heart feele the smart of thy sinne committed against a God not of infinite Maiestie splendor and glory onely but of infinite bountie goodnesse graciousnesse and mercie who hath not onely bestowed and given thee so infinite fauours but also forgiuen thee so infinite debts behold thy blessed Sauiour induring the insupportable wrath of his father in his agony sweating droppes of water mingled with bloud nayled vpon the Crosse shedding his most precious and sacred bloud and crying out a Matth. 27.46 My God my God why hast thou forsaken me and all this for thy sins say to thy soule my sins are the cause of all these indignities and torments which he indured it was not so much Iudas the high Priestes or Pilate that thus vexed my deare Sauiour as my sinnes they were the traytor crucifier and murtherer of this blessed Sonne of God assure thy selfe yea my soule for thine the sacred Spirit the comforter will refresh refocilate and coÌ„fort thy poore afflicted heart this this is the right way to the fountaine of true spirituall consolation and this is the sauorie wholesome counsell of the spirit of God the only true comforter Listen not to those Syrens of Rome that aduise afflicted consciences to goe on pilgrimage to Rome GoÌ„postella IerusaleÌ„ Croagh-Patricke saint Swithens-well or go cruciate and vexe thy selfe with whippings going barefoote or vpoÌ„ bared knees or giue so much money to such a Colledge Fraternitie Abbey and such like of all which I may truely say as the Lord by the Prophet b Iere. 29.5 Who required these things at your hands Thus did Martine Luther cruciate and vexe his soule and body but found no ease but the paine torment and smart of his sinne remained still vpon him vntill he humbled his soule with this sorrow And as bootelesse and helplesse is the counsell of the world who when they see a man dumpish and sad aduise him to imitate the practise of cursed Cain to build Cities c. and the doctrine of our wicked jovall aduisers is to drinke away such duÌ„pish mopish heart quames of all which I may truely say as Iob said of his friends Miserable comforters are yee all Quest But what is this ioy coÌ„fort that is promised to these mourners so oft in the sacred Scriptures that wee may knowe and desire it Answ It is as hard to knowe and
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
ioyes 2. Blessed wisedome to apply the seuerall promises whether generall or speciall to thine owne particular condition and necessitie else they are like abundance of meate in a Cookes shoppe to a hungry stomacke not eaten so are the promises not digested and applied by faith though remembred as fumes of meate to a hungry belly or spirits of wine to a thirsty man not eaten not drunke but poore refreshing or comfort 6. Keepe God in sight and in thine eye still loose not his presence but walke before him in all vprightnesse sinceritie For At his right hand is fulnesse of ioy and pleasures for euermore 7. Neglect not any one of Gods ordinances publike or priuate adde often priuate fasting to thy priuate prayers which will bring comfort search all the Scriptures if euer God refused to giue answer to the prayers of any of his people when the wings of fasting were giuen to cause them soare vp to heauen and its iust with God to blast the vse of the publike as ministry of the word Sacraments prayer when eyther family duties are neglected or the more inward and priuate betwixt God and thine owne heart are eyther neglected or slighted Againe if there be performance of the priuate and the publike despised or neglected yea if but any one of eyther publike or priuate be not conscionably performed it s no wonder though the spirit of God answer not the soule with his sweete refreshings 8. If thou feele the absence or the leafâ— decay of these spirituall comforts complaine betimes for delayes in this cause are dangerous examine the cause why thy beloued hides himselfe be sure to remoue the cause call and seeke after him with all importunitie and neuer giue ouer vntill thou hast recouered againe the sweete sence of his presence as did the Church Cant. 3.4 to catch hold of him Cant. 5.6 and not to leaue him vntill hâ—â— haue brought thee into thy Mothers house c. 9. Beware of the carelesse and perfunctorie vse of any of the ordinances of God for to offer the halt blinde and lame in sacrifice Mal. 1. is abomination to the Lord be sedulous Eccles 4.17 watchful and diligent to doe all duties of pietie to GOD with preparation yea that the very feet of thy soule be eleuated and lifted that thy affections being raised thou mayst offer not a dead but a liuing sacrifice alwaies acceptable to his sacred Excellencie in IESVS CHRIST 10 Lastly take no care for the world nor the things of the world for where the loue of the world is the loue of the Father cannot dwell can a louing and kinde wife carry that respectiue loue to her husband if she see him embrace the bosome of a strange woman and take her into his house to bed and board is it poffible that the Spirit of Christ who hath taken possession of thy heart should shew that sweetnesse in thy soule as formerly if hee see thee take into his house thy heart that filthy strumper the world it is not possible and therefore take heede of receiuing the loue of the world into thy heart if thou purposest to perpetuate this ioy Quest But are these ioyes sensible to euery beleeuer alwayes Answ No for first some are in the nonage and bud of their conversion in whom these ioyes are not felt for these causes 1. Because of their ignorance of the doctrine eyther of true godly sorrow or the true ioyes of the holy Ghost They may say with the Church being asked if they had receiued the holy Ghost since they beleeued they answered They had not somuch as heard this there was an holy Ghost how then can they haue the blessed sence of that which they are ignorant of 2. Some know that there are such ioyes but obserue not how the spirit doth exhibite and giue them in the due vse of the ordinances of God and therefore depriue themselues of the comfort by want of obseruation and by a meere neglect 3. Some haue this ioy obserue and are affected with it for the time but loose the comfort of it from two causes 1. They soone forget the consolation and the ground thereof as the Apostle sayth Yee haue forgotten the coÌ„solation which speaketh ◠〈◊〉 12.5 to you as to sonnes 2. Because they are not well grounded in the assured truth soundnesse of their ioy they suspect it and that breakes off their ioy and dasheth and eclypseth all their solace and gladnesse 4. Some feele exceeding flashes and passions of ioy gladnesse but because they are incumbred with passions of anger and violeÌ„t perturbations arising from their distempered constitution natural turbulent affections this ioy is hindered from being constant and habituall as other wise it would be 5. In some this ioy is solide habituall which constantly ariseth from the assurance of their reconciliation and peace with God though they oft feele not any great passions or rauishings of the heart yet both these may be the true ioyes of the holy Ghost yet the latter I wiâ—â—â— desire from my soule good Reader may be both thine mine owne portion and that for euer Thus haue I lead thee the way by the seeming waters of Marah vnto the true sweet fountaines of Elinâ— where I leaue thee to soâ—ace and satiate thy soule But let the world know that they haue no part in this spiritual ioy as Salomon saith The stranger shall not incâ—â—dle with this ioy hands off it is not for you it is the particular speciall priviledge of the houshold of faith and there is great reason because they haue no cause of true ioy no nor of any ioy at all in them For what cause of ioy hath any man who is dead in trespasses and sins as all vnregenerate men are till the second Adam who is made a quickning spirit to all the elect reuiue them by his spirit grace What cause of ioy can hee haue that is a condemned man as our Sauiour sayth Hee that beleeues not is condemned already that is in Gods decree in the sentence of Gods iust and righteous law in his owne conscience which hath and doth arraigne condemne him if it bee not a sleepe What ioy can a man haue in all his mirth when our blessed Sauiour calleth him from it pronounceth a curse vpon him Woe be to you that now laugh for yee shall howle and weepe Lastly he can no more reioyce in any of the creatures then a theefe in a true mans purse neyther can that bee true joy in the creature which ariseth from the creature resteth in the creature and eleuateth or raiseth the heart no higher then the creature but such is the ioy of the hypocrite euery ignorant ciuill and wicked man and therefort hee hath neyther true ioy or cause thereof Miserable then and wofull is the condition of all the iovall Lads of this world whose Comedy begins and continues here with seeming mirth shall end Tragically in inutterable sorrow heauinesse and vexation and that for euer Whereas the Tragicall beginning of the righteous though it begin in true sorrow yet it is soone recompenced with that true ioy which even for the present is filled with celestiall and heauenly solace and delight and perpetuated vnto all eternitie which I pray God to increase in thy heart by the spirit of comfort for the Sonne of his loues sake Amen FINIS ERRATA P. 11. l. 24. for sensible reâ—d sensitiue p. 27. l. 11. for Shabeans read Chaldeans p. 30 l. 16 for things read degrees p. 36. l. 2 for which come read with Caine p. 37 l. 26. for Amron read Amnon p. 40. l. 1. for though read through p 43. l. 22 for rife read right p. 53. l 18 for saw â—ead behold p. 54. l 22 for people read powle p. 56. l. 17 for depraue read depriue p. 8. l. 6. for hopes read lippes p 62. l. 16 for sence read sence p. 64. l. 8. fer some read soone p 67. 14 for refasolating read refosolating â— 73 l 17. for true read â—rees p. 73. l. 19 adde to p. 134. l. 11 for name read nature p 134. l. 9. for greatfulnes read dreadfulnes p. 135. l 25. for Zeboni read Zeboim p. 136. l. 15 for disabbed read disabled p 138. l 10 for cry read be p. 173. l 9 for of read all p 175. l. 1. for reâ—â—one read reviue l. 2 adde day p 184 l 21. for nener read euer p 211. l. 22. leane out and p. 216. l. 11. for and discouraged reaâ— and be discouraged p. 231. l 9 for performe read performe them p 134 for three read these
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