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
Hos 6 2. they surre vp inkindle the graces of God I may say of such as Dauid I reioyced when they said let vs goe vp to the house of the Lord pull brandes in sunder and you extinguish them lay them together and they flame and as the ioy felicitie of Gods people is inlarged by their mutuall presence so also is it great ioy to heare of their welfare being absent eyther the prosperitie of any priuate particular beleeuer or the welfare of the Church in generall When Iethro heard of all the good the Lord had done for Israel reioyced great is the ioy of euery true beleeuer to see the word to bee magnified Exod. 18.9 and the Gospell to haue free passage pulling men out of the fire of sinne and snares of the Deuill by the mighty power of it in which the very angels ioy much more man but most of all faithfull Ministers account it the chiefe and principall part of their happynesse in the world to beget bring home soules of wandring sheepe to the fold of their Lord yea they preferre Ierusalem and Sion to their chiefe ioy And if this be a great portion of the ioy of the Saints in heauen it is vndoubtedly a special part of the true beleeuers ioy on earth 3. They reioyce in the fruites of their faith that two wayes 1. In their Euangelicall obedience or action because they know it is both pleasing and acceptable to God to Christ and to the spirit within them Coa 15.58 as also because they are sure of a blessed recompence of reward as Paul saith Bee stedfast vnmoueable alwayes abounding in the worke of the Lord knowing that your labour is not in vaine in the Lord. They know that their sweete husband Christ comes into the garden among the beds of spices and to gather Lillies when the garden of their hearts bring forth abundance of sweet flowers and fruites of holinesse and righteousnesse it is delectable ioyfull vnto Christ whom they loue it must needes bee ioyfull vnto themselues They well vnderstand that if they feast Christ with their obedience he supping and feasting with them as he promiseth will feast them and with the blessed influence of his grace and consolations of his spirit Apoc. 3.20 they herein are like to their blessed head Christ whose meate drinke was to doe the will of his Father Assuredly the experience of euery childe of God knowes this in his soule that that day wherein hee is most fâ—uitefull in well doing his heart is most satiate with spirituall ioy and heavenly contentment 2. As they reioyce in their holy actions and obedience so in their passions and afflictions for the Gospell and name of Christ Iaâ—es 1. they count it all ioy when they fall into manifold tribulations they know it is a gift of God not onely to beleeue but also to suffer for his name that the Sonne of God is a copartner with them in their sufferings Thus it is euident how the Lord in his eternal wisedome and loue to his poore seruants to prouide all these holy meanes to conuey sacred and secret holy ioy into the hearts of his yeâ— are they not exempted or barred from their portion of ioy in outward thinges which is all the ioy wicked men haue and in these the worse and weakest beleeueâ— hath more right and cause of reioycing then the best richest and most potent carnall man in the world Before I passe this point I suppose it meete to answer some obiections 1. Oblect The prophane scorners say that none reioyce in the word but such as haue nothing else to reioyce in onely a company of poore people Ans This is an impudent falsehood by which the Deuill beguiles them was not Dauid rich yet he said The law of thy mouth is better to me then thousands of gold and siluer That kingly Prophet by the spirit of prophecie foresaw foretels of all the Gentile kings when they should come taâ—â—e the sweetenesse of the Gospell Psal 119 7â— Psal 13.4 â— should sing the prayses of the Lord because the glory of the Lord is great 2. Obiect The ciuill man saith he seeth no such mirth and ioy in such as professe Nay it is a reâ—â—â—ued axiome and maxime amongst them that those who indeede and good carnest resigne themselues to liue the Christian life are lumpish heauie and vncomfortable and that they alwayes bid farewell to all mirth Answ This is a grosse imputation and an impious scandal put vpon religion by their father the Deuill their wretched hearts tongues to bring religion into disgrace disregard in the eyes of men but 1. It is to bee obserued that Moles Owles and Battes cannot see the light nor the blinde iudge of colours they haue no vnderstanding of these things The natural man saith the Apostle perceiueth not the things that bee of God neither can he because they art spiritually discerned they must be Iewellers that value pearles of price â—ro 14.10 and of Gods Family for the stranger shall not meddle with theâ— ioy It is true indeede that thiâ— sweet ioy is an immediate brancâ— issuing springing out of godly sorrow no man euer was or â—â—er shal be truely cheereful that neuer was soundly humbled at the sight of his sinnes and this pusseleth the squint eyed world who either cannot see or haue not faith to beleue Gods almighty power who out of this darknes bringeth light and ioy to the righteous 2. They are deceiued in the people of God who after inlightning conuersion hauing tasted of these celestial ioyes cannot now reioyce carnally as before but thinke esteeme al that ioy madnes and folly like fooles to throw axes hammers firebrands and deadly weapons at the faces each of other but now fixes his eyes vpon better obiects causes which the world not able to discerne thinke they haue no ioy at all because earthly ioy is vnsavory to him at least in coÌ„parison of these but I may answere with our Sauior I haue meat that ye know not of so they haue ioy and mirth which they conceiue not 3. The world themselues are the cause to disquiet and vnsettle the ioy of Gods people by those wrongs iniuries scandals and afflictions that they cast vpon and bring them into not willing that they should inioy any gladnes peace or content and then they lay the blame vpon their profession 3. Obi. The last obiection is of such as professe Religion who oft complaine of their want of consolation and are ready to murmure and discouraged Answ I confesse there are many who want the comfort and sence of the ioy and consolations of God as some in their nonage and cradle of godlines some other in fits of tentation or times of desertion and many through their own ignorance negligence and carelesnes 1. In some it is through ignorance of the markes and signes of faith and the
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
to punish and plague in his owne people a Deut. 28.47 Because thou diddest not serue the Lord thy God with cheerefulnesse and a glad heart in the abundance of all things therefore thou shalt serue thine enemies in hunger and thirst and nakednesse want of all things c. This dutie is requisite necessary in each particular seruice or worship which any man performes to God or duty of righteousnesse or loue and charitie eyther to the good or euill and I doubt not but this also springs from and is much furthered by Euangelicall and godly sorrow but yet it is not that which is my purpose to speake of and insist vpon 2. Is a grace which God giues to man as a testimonie and symptome of his acceptance of our humiliation and godly sorrow and the Lord not only commandeth his seruants to reioyce b Phil. 4.4 Reioyce in the Lord alwayes againe I say reioyce c Zeph. 3.1 Reioyce O daughter Sion be yee ioyfull O Israel be glad reioyce with all thine heart O daughter of Ierusalem So doth Dauid inioyne spirituall reioycing to all vpright hearted d Psal 32.11 riseth by three degrees as appeares in the Originall 1. Shimon of Shamac Be glad signifying inward and hearty ioy conceiued by the presence or hope of some beloved and defirable good 2. Gilae of Gil. Hormina of Râ—â—â—n Reioyce oâ— expresse the ioy by some outward gesture sometimes vsed for dauncing 3. Be ioyfull or showte for ioy thus I say not onely God commaunds his people to reioyce commaunds his Embassadors to comfort them e Is 40.1.2 Speake comfortably to Ierusalem c. but also the gracious mighty Lord is obliged bound by promise to giue them speciall ioy and gladnesse as a speciall prerogatiue and priuiledge For besides that the Gospell in generall is the doctrine of glad tydings there are particular and speciall promises for ioy f Isay 51.3 Surely the Lord shall comfort Sion he shall comfort all her desolations shall make her desert like Eden and her wildernesse like the garden of the Lord ioy and gladnesse shall he found therein â—â— Isay 65.14 prayse and the voyce of singing Againe g Iere. 31.12 My seruants shall sing for ioy of heart and yee shall cry for sorrow of heart c. And as the Lord binds himselfe in generall to exhibite giue ioy to all his seruants so more specially to those that mourne doth hee not onely promise ioy but also to perpetuate their ioy h Ioh. 6.22 And yet now therefore are in sorrow but I will see you againe and your hearts shall reioyce and your ioy shall no man take from you i Math. 5.4 Blessed art they that mourne for they shall be comforted k Psal 36.5 They that sowe in teares shall reape in ioy Againe sorrow ouer night but ioy in the morning Quest Wherein doth this promised ioy of these mourners consist And this question is necessary both to bee propounded and answered 1. In respect of the world who object and say they can see neither such joy or cause of joy in these Professors 2. In respect of many poore weake beleeuers themselues who are either in the bud and nonage of their conuersion or in some fit of temptation and desertion and so are not sensible thereof Answ Their joy ariseth two waies 1. Internally 2. Externally 1. Internall is twofold 1. in things present 2. In things to come 1. In things present and that in seuen particulars 1. They haue the presence of God like the Sun to refresh them The Lord a Eâ—ph 3.15 Ps 84.11 hath taken away thy iudgments he hath cast out thine enemy the King of Israel euen the Lord is in the middest of thee thou shalt see no more euill To this purpose speakes Dauid that God shall giue them drinke out of the riuers of his pleasures God is in the midst of his people by his special presence b Ps 36.7.8 not of his essence but of his grace is the same to them is more excellent then the Sun is to the creatures or the riuers pleasane streames to the thirfly the vision of God is the greatest felicity of the Saints in Heauen albeit their great excellency and glory and the presence vision of God by faith in the state of grace is the beleeuers speciall happines felicity euen Heauen vpon earth this the miserable mole-eyed world vnderstands nor sees not 2. â—h 14.16 They haue in theÌ„ the Spirit of God euen him that is called the Comforte whom our Sauiour prayeth may abide with them for euer which no vnregeneratâ— man hath or euer had this Spirit of God is an euerlasting spring of spirituall and heauenly joy sweetning refreshing the soule two wayes 1. In the testimony of the Spirit Iuke 10.20 that our names are written in the Booke of life wherein our blessed Sauiour hath bidden vs rejoyce rather then that the Deuils are subiected to vs and this joy by the testimony of the Apostle Peter is e vnspeakable and glorious he is the great Comforter of his Church 2. The graces of the Spirit are full of heauenly delight to bee assured that a man hath receiued them effectually and sauingly Faith hath a speciall sweetnes pleasant joy and therefore called the ioy of faith Phil. 1.25 yea the Apostle sayth it hath a power that reacheth to the consolation each of other I long to see you Rom 1.12 that I may bee comforted by our mutuall saith And if temporary faith hath such joy much more justifying sauing faith So hath hope also his pleasure delight in the expectation of the promises of this life Rom. 12.12 and the pleasures at Gods right hand for euermore 3. They haue joy in the conteÌ„plation meditation of the miseries they are freed and deliuered from as the wrath of God the power of death hell sinne the graue the deuil that the sting of a 1 Pet. 1.8 all their enemies is taken out and that they can beholde them as vanquished foes and adversaries haue they not much more cause to leape and showte for joy â—â—od 15. then Moses Aaron and Miriam the people to take the timbrell and to daunce at their deliuerance froÌ„ Pharaoh his hoste no wonder then though there is heard in all their Tabernacles and houses the voyce of melodie Psalmes and thankesgiuing 4. They haue assured knowledge of a right to all Gods promises to comfort them 2 Pet. 1.3.4 by which they are made partakers of the diuine nature This is a sweet fountaine out of which they draw waters of refreshings and joy 5. As there is great joy in the assurance and first euidence of the sauing graces of Gods Spirit planted settled in the heart so to see them bud sprout spring as men in the spring-time delight solace themselues in