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
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
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
discerne this ioy as it is to conceiue the sorrow for nature teacheth it not but it is supernaturall and a speciall gift of the highest to his elected and converted children and those onely know what it is which voluntarily seeke this godly sorrow I will answer this question therefore by a distribution as formerly of sorrowes so now of ioy into the seuerall kindes vntill I come at that true ioy and there are three kindes of ioy 1. Naturall ioyes 2. Vnnaturall or diabolicall 3. Spirituall Concerning naturall which I call so because they proceede from nature and naturall causes and these are of two sortes 1. Such are meere naturall ioyes which in themselues are neyther good nor euill but are made good or euill according to the obiect they are set vpon and the measure not passing their limites and boundes God hath set them which Salomon commends x Ecel â— 15 I praysed ioy for there is no goodnesse vnder the Sunne saue to eate and drinke and reioyce like so y Pro. 15.13 A ioyfull heart makes a cheerâ—efull countenance c. 2. Some are from nature depraued and corrupted wherein men become sensuall giuing themselues vp to Epicurisme totally taken vp with the delight of the pleasures of this life as banqueting carrowsing sports for which the wise man vpbraids and derides the young man a Eccles 11.9 Reioyce O young man in thy youth c. And Iob speaketh of these wicked persons b Iob. 21.12 13. that they take the Tâ—bret and Harpe and reioyce in the sound of the Organes c Deut. 32.29 They spend their dayes in wealth neuer looke vp to God or consider their latter end which would make them wise but in that estate and condition suddainely They goe downe to the graue c. 2. Vnnaturall or diuelish joies and they are of two sortes 1. More apert 2. More secret 1. Those that are more expresse and plaine are of two sortes 1. To ioy in sin eyther our owne sins as Salâ—mon saith The foole that is the wicked man makes but a sport of sinne or else to reioyce in the euils of others the sinnes of the times which we ought to mourne for and bewayle with inward and hartie griefe 2. It is a diabolicall and diuellish ioy to reioyce in the misery and calamitie of the Church of God this is a grieuous sinne for which the Lord threatned d Ezech. 25.5 6. Rabbah that it should bee a â—welling place for Camels and the Ammonites a sheepe-coate euen because they reioyced in heart clapped their hands at the fall of the people of God 2. Those which are more secret and hard to bee discerned are of two kindes 1. When as through impatience shortnesse of spirit and diffidence in sharpe and tedious afflictions they are wearie of their liues though they feare to lay violent hands vpon themselues yet would be glad a sin against nature that any would depriue them of life of which Iob speakes e Iob. 3.21.22 They long for death and if it come not they would euen search it more then treasures which ioy for gladnesse and reioyce when they can finde the graue 2. A ioy from the illusion of Sathan feeding mens securitie with seeming ioy delighting rauishing the heart for the time meere conceits without foundation from the sacred Scriptures from whence all the coÌ„solations the spirit of God exhibites are deriued This is a meer presuÌ„ption which causeth the hypocrite to reioyce when he hath no iust cause he thinkes all his seeming graces to be sound and sauing aâ— faith loue sorrow and repentance when if he would brinâ— them to examination try all all would be found farre otherwise Like a begger that in 〈◊〉 drunken sleepe dreames that hâ— is noble possessed of stately Palaces and large reuenews his Taâ—ble richly furnished with fat anâ— pleasant meates and wine in aâ— boundance full cofers plentiâ— of at tendants and costly apparell with instruments of musicke c. A meere delusion for when heawakes he is base poore naked haroourlesse hungry c. O beioued let vs not be deceiued by the methodes and stratagems of Sathan to trust in vaine hopes which will not profit vs as if we were true beleeuers because somtimes we haue eyther been amazed and terrified for our fins at the prenching of the word as Felix trembled at Pauls Sermon and Aheb was troubled at the hearing of Eliah or because we haue sometimes felt great ioy in hearing It is questionlesse thou mayst eyther weepe or reioyce at a Sermon and bee damned for ought I know if those be all the markes thou hast of the truth of thy sauing graces For the Scriptures are expresse and plentifull that an hypocrite may receiue the word with ioy Math 13.20 g Hebr. 6.5 and 10. Tact of the heauenly gift as a Cooke though not as a guest haue some apprehension of Christ some sight of the fauour of God some worthy gifts of the holy Ghost some glympse of the hope of eternall glory all which make vp his ioy And yet for all this be but an hypocrite and fall totally and finally from these graces of the spirit of God and die vnder the sinne against the holy Ghost be a reprobate and eternally damned in the end of his life This is so like and neere the coÌ„solation ioy that no Ephraimite can distinguish it no more then h Iudg. 12.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shibboleth from Sibboleth that not two forty thousand onely but infinite million of soules perish for want of thâ— knowledge and examination oâ— the truth of this grace in theâ— owne hearts and it is certain that no wicked man euer did oâ— possibly can know much lesse attaine this blessed priuiledge i Pron 14.10 The stranger shall not meddle wiâ—â— this ioy this is that k Râ—ue 2.17 white stoâ—â— spoken of in the Apocalypse hâ—ving the new name written whiâ—â—one knoweth but he that receiueth 〈◊〉 3. Spirituall ioyes which I call spirituall because they are celestiall heauenly and supernaturall wrought and exhibited by the spirit of God and perpetuated by the same blessed spirit for euer this is a Riddle Paradoxe to nature and therefore as the Church prayed l Cane 4.16 arise O North and come O South and blow on my garden that the spices thereof may flow out So I besech the most high God to powre vpon me the spirit and grace of illumination and holy affections that I may conceiue and be inabled to vnfold make plaine this sacred blessing to the vnderstanding of the simplest that their soules may partake thereof Spirituall ioyes are of two sorts 1. In this life 2. In the life to come Those in this life are of two sortes 1. The one a dutie 2. The other a grace 1. That which is a dutie is that which man brings ought to bring vnto God as his coÌ„mandement the want whereof the Lord threatens
beholding the seedes to spring and budds to â—ut outin the seueral plants especially considering our Lord Iesus delightes to come into the gardens to walke there to delight himselfe in beholding the sweete blessed growth in graces holy duties and hence ariseth joy euen in afflictions for the name in the honor of Christ as in al the Martyrs the Saints Heb. 10.34 who suffered with ioy the spoyling of their goods As also to see the weedes of sin to be ouer-mastred and rooted out thereby 6. In the testimony of a good conscience which is as Salomon sayth a continuall feast o Cor. 1.12 hauing witnes that in simplicity and godly purenes and not in fleshly wisedome he hath conuersed That a man hath not moyled al be smeared and durtied himselfe the conscience in lusts and pleasures but hath maintained a blessed combate and cherished the pantings breathings and longing desires of the Spirit against the cursed lusts and corruption of the flesh As also in the fauour of God reconciled by Christ the conscience testifying this atonement Rom. 5.11 the soulâ— is at quiet peace and repose in his loue as the childe in the mothers lap or fathers armes 7. In Iesus Christ who is in g 2 Cor. 5.17 vs by faith h Gal. 2.20 liueth i Eph. 3.17 dwels in vs so as Paul say the we worship God in the Spirit k Phil. 3.3 and reioyce in Iesus Christ The wise Merchant takes more pleasure in the pearle then in all his estate besides Phil. 3.8 And the Apostle accounts al but losse dung in comparison of Christ Zaccheus receiued Christ joyfully not into his house onely but into his heart especially And it is not possible to be otherwise for the faithfull soule being the sweete and beloued Spouse of Iesus Christ should estimate or delight in any thing in the world aboue or comparable to her amiable beloued Head and louing husband 2. 〈◊〉 Rom 12.12 For time to come they find much joy in the hope expectatioÌ„ of that ioy glory which they shal inioy in Heauen in the mercy and saluation of God as Dauid saith Psal 13.5 I trust in thy mercy mine heart shall reioyce in thy saluation In that presence of glory where the Lord shal be more then a Sun to refresh reviue them Ps 84.11 and more then a shield to defend them Thus of the internall meanes or well springs of heauenly ioyes 2. Externall or from without and that in three particulars 1. In the Word blessed ordinances of Godâ— for the Word Ps 11â— Dauid esteemed and delighted in it more then in his appointed food pathetically cryes out O how loue I thy Law it is my meditation continually It is a character true vndoubted marke of such as feare God that they haue great delight in his commaundements Ps 11â— â— In the Word are described delineated the wayes of wisedome the invaluable pleasures treasures thereof which make a man possessing her truly happy Pro. 3.13.18 Blessed is the man that findeth wisedome and getteth vnderstanding for the merchandise thereof are better then the merchandise of siluer the gaine thereof better then golde length of dayes are in her right hand in her left hand riches glory her wayes are wayes of pleasure all her paths prosperity she is a tree of life to them that lay hold on her and blessed is hee that retaineth her The Gospel is a deep sweete fountaine of precious promises Rom. 15.4 the Spirit worketh consolation by the Scriptures There is the ioyful tydings of saluation the blessed doctrine and assurance of free remission of sinnes our full iustification by the redemption of Iesus Christ published and proclaimed there are the pleasures of Gods House there is foode for the children of the most High and great King to nourish them vp to eternal life this they desire 1 Pet. 2.2 as infants clothe them with tissue or cloath of gold bespangle them with the most Orient pearles that the East or West Indies can afford set most curiously in the finest gold of Ophir or crusado trundle before theÌ„ apples of gold bring them instruments make the most melodious harmony musicke that Art can deuise make them heires of this great Vniuerse yet nothing pleaseth them but the brest so assuredly not any thing can satisfie the true childe adopted heire of God but the sweete sincere milke of the Word that is their proper element they will trauail from sea to sea to finde the word of the Lord they can no more liue without it then the fish without water the mole without earth the camelion without aire the Salamander without fire and when they finde it they feed vpon it and uourish vp their soules with ioy to eternal life And for the ordinances of God they are as k Is 12 3. wels and fountaines out of which they draw with ioy waters of life and comfort as the ministery of the word they long after it with earnest most affectionate desires as the l Psal 42.1 chased Hart panteth after the coole chrystaline streames when they are absent from it and depriued of it they cry out m Ps 84.2.5 Oh how amiable are thy Tabernacles O Lord God of hostes My soule longeth and fainteth for the Courtes of the Lord pronouncing the Sparrow and Swallow happy that may build their nests neere the Altar concluding that they are blessed which dwell in his house for they feede vpon the words of Christ vnto eternal life and so haue their hearts lifted vp to ioyfulnesse and the prayses of God The Sacraments are other blessed fountaines and wels of ioy wherein Christ is before them crucified to the eye to the increasing strengthning of faith all other sauing graces of the spirit which faith is the roote mother of In like manner is spirituall ioy conueyed to the soule in the vse of the rest of the ordinances of God as confession of sinnes godly sorrow prayer reading conference and such like wherof euery true beleeuer hath experience in the secret consolations rauishments of the heart which the spirit of God doth exhibite in the due serious vse of these sacred ordinances 2. In the sweete fellowship communion of Saints they finde secret ioy Psal 16.2 Dauid professeth that all his delight is in them that excell in vertue In respect of this Paul longed to be with the Romanes that he might be comforted by their mutuall saith Rom. 1. to haue fellowship with them publikely in the vse of the Ministry of the word Sacran ents prayer and priuately in the vse of the more prinate duties of godlynesse as exhortation they as Salomon saith The face of a friend sharpens his friend as the Apostle saith whet one another to loue and good workes Psal 122.
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