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
such thing that the sword shall not deuour c. It s a signe of Gods wrath 2. When God doth send varietie of faithfull Ministers and preachers and they comparing times with times sinnes with sinnes and the Lords dealing formerly with his owne people and the menaces of his most righteous law against such sins as are frequent ordinary howsoeuer they haue no propheticall and immediate spirit of reuelation to foretell things to come as extraordinarie Prophets in former times yet if they with one consent with instance and earnestnesse doe foretell that in diuers places vpon obseruation of Gods former dealing who is immutable it is time for the world to awake consider for as Ames saith d Dan. 7.7 The Lord will doe nothing but he will reueale his secrets to his seruants the Prophets and God will ratifie their righteous menaces howsoeuer this sinfull age esteeme of them 3. Publike afflictions are signes both of Gods wrath begun and of greater vengeance to come as pestilence famine of bread e Amoâ— 8.21 famine of the word warres f Is 57.1 the frequent death of the best men and such like especially when there is a sting and curse of hardnesse of heart not to make a good vse of them when the heart is not bent towards the Almightie nor yeelds to him in this godly sorrow as the Prophet Ieremie saith g Ier. 5.1 Thou hast smitten them but they haue not forrovved thou hast consumed them but they refused to receiue correction they haue made their faces harder then a stone and haue refused to returne what think you of this Iland Hath not the immortall God smitten it with warres consumed them with famine and may not we say as Ieremie sed non deluerunt but they haue not sorrovved But it may be said of vs as the drunkarde saith of himselfe h Prou. 23.35 They haue smitten me but I was not sicke they haue beaten me but I felt it not neuer the worse and therefore in truth neuer the better Quest But why is this a signe of future wrath Ansvv Because when the iust and most almightie God begins to correct a Nation and they stoope not nor bend vnder his correcting hand hee will neuer desist til he bend or breake themâ— as himselfe saith to the Iewes i Louis 26.21 If yee vvalke stubbornely against me I vvill vvalke stubbornely against you and plague you yet seuen times more for your sinnes c. Most liuely doth the Prophet Aâ—â—â— expresse this k Amos 4.6.12 I haue sent you cleanenesse of teeth mill-devves yet haue yee not returned vnto me saith the Lord therefore this vvill I doe vnto thee and because I vvill doe this prepare to meete thy God O Israel Seing therfore these symptomes and characters of Gods fearefull indignation are vpon vs euen vpon this miserable Iland what cause haue wee to cry out with the Prophet l Psal 77.7.8.9 will thine anger neuer cease hast thou forgotten to be mercifull hast thou shut vp thy mercies in displeasure And to pray convert vs vnto thee and shevv to vs thy ioyfull face and then vvee shal be safe to obserue that which the Lord calls vpon vs for by Ioel if we would haue n â—oel 2.13.14 the Lord returne and leaue a blessing behinde him to sanctifle a fast and humble our selues before our God as also you that are Magistrates to labour to stay this wrath of God by the seuere execution of justice vpon malefactours that keepe and maintain Faires and Markets vpon the Sabaoth vpon drunkards swearers adulterers as o Num. 25.7 Phineas did vpon Zimri and Cosbi which stayd the plague Lastly let all of vs after the example of the King of p Ionvh 3.5 Ninive to turne from our euill vvayes yee natiues from your Idolatry superstition theft ignorance and oathes and yee English from your prophanesse drunkennesse luke-warmnesse and all other sinnes and let all cry mightily to God that he will be pleased to accept the bloud of his Sonne to pacific his indignation towards vs that we may be deliuered q â—ach 1.11 Command 3. as Ierusaleâ—â— out of the captiuity 2. Signes of Gods anger to particular persons are 1. Spirituall plagues vpon his soule the bottome and dregs of the vials of the indignation and wrath of the Almighty and the fore-runners of his eternal vengeance as blindnesse of minde deadnesse of spirit hardnesse of heart a benummed conscience a punishing of sin with sin a reprobate minde and such like 2. If a man finde himselfe directly vnder the menaces and threats of Gods eternal truth as swearing Command 3. commandement the third and that which the Lord speakes dreadfully r Deut. 2â— 5â— If thou vvilt not feare this glorious Name the Lord thy God I vvill make thy plagues vvondeâ—full and the plagueâ— of thy seede c. Lukewarmnesse in profession Å¿ Apoc. 3 15. vvhich the Lord vvill vomit as a loathsome thing out of his mouth as hee speakes to Laodicea Againe t Mâ—l 1.8 to offer to God the hault blinde and lame in his seruice to performe the holy duties of his blessed worship as prayer c. perfunctarily without all life and affection sinally all that liue in such sins contained in any of those catalogues which the Scriptures denounce vengeance vpon as u 1 Cor. 6.9 be not deceiued neither fornicators nor â—dulterers murtherers nor drunkards c. shall inherite the Kingdome of God 3. If a man feele not himselfe bettered by his afflictions and crosses so as there is in them a curse and God fighting against him in them either in the disquieting and vexing his soule or else in the hardnes of his heart that as Elihu speakes he w Iob 36.13 calls not when the Lord bindeth him it is a fearefull signe of wrath that increased inlarged vpon him 4. If a man blesse himself when God curseth him in the threatnings of his Law and say as the Lord speakes x I shall doe weâ— enough though I walke after the stubburnesse of mine owne heart thus adding drunkennesse to thirst hee meetes with the worlds common plea God is mercifull c. the Lord answers he mill not be mercifull to that man but his wrath and iealousie shall smoke against him and that hee will heape vpon him euery curse and euery plague written in the booke of the Law till he bee destroyed 5. If a man haue not the characters markes and symptomes of an Adopted childe of God vpon his soule for whom God loues hee doth indelibly y Ezech. 9.3.4 marke with certain graces as faith loue godly sorrow repentance and such like which if vpon examinatioÌ„ and through tryall hee cannot finde he hath cause to feare and tremble and in the want of them to mourne with godly sorrow neuer giue ouer vntill the Lord answer his soule by the witnesse of the spirit of Adoption Oh brethren
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
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
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
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