judgment of GOD who as they haue finned vndivided so are they not divided in the smart thereof but are corrected and afflicted together the body hath beene a servant to ehe lusts of the soule receiueth the guerdon wages of sinne with it Dauid abused the vigour of his body in the sinnes of adultery and murther and the Lord chastneth him in both-Thus of natural sorrowes 2. Vnnatural or diabolical diuelish sorrowes 1. Of the desperate 2. Of the disappointed 1. The sorrow of the desperate as Iob sayth z 〈◊〉 Iob 3.20 they desire to see the graue they seeke death and cannot finde it that is they feele such a racke torment and vexation in their conscience being without hope of the consolations of God are not able to endure this insupportable burthen of a wounded spirit and therefore are driven to one of those woful shifts either which come to driue it away by calling in other distractions helplesse alas comfortlesse as marrying wiues building citties inventing muficke such like bables fit for fooles and childreÌ„ buc neuer turne their thoughts to GOD to seeke for fauour much like the vile world now that drinke away the thought of their latter end but alas what good is in this nothing but to still the out cry and clamour of conscience for a time that they may haue a greater freedome to sinne and not bee disquieted or else desperately to seeke death as a 2 Sam. 17 25. Aâ—hitopbel and b Math. 27.5 Iudas by laying violent handes vpon themselues a medicine as euil or worse then the disease or else sinke vnder the burthen as those Priers and Papists who lay like fooles vnder stockes crying out bitterly in the sence of their tormented consciences Francis Spire wishing that their plagues and torments in Hell might be but as many yeares as there are droppes of water in the Sea or as many yeares as a little bird would be in carrying away a huge mountaine in her mouth for then there would be an end but now it will bee eternall What shall I speake of Latonius who died roaring as if hee had beene possessed body and soule with the Deuill or of Hosfminster Eccius and other whom stories make mention of 2. The sorrow of the disappointed as of Haman when his wicked deuise hee had against Mordecai and the Iewes was preuented c Hest 6.12 hasted home mourning and his head couered When Ahab could not obtaine Nabaoth veineyard d 1. King 21.4 went home to his house heauie lay vpon his bed would not eat So Amron Dauids sonne when hee had missed his lust with his sister Thamar e 2. Sam. 13.24 he fell sicke for her the world is filled with these cursed deuillish sorrowes when they cannot atchieue their wicked plots stratagems and hellish deuises but this is a diabolicall and wicked sorrow and neyther of these yet is that true sorrow which brings true peace and ioy and therefore we must seeke for another Thirdly supernaturall or religious sorrowes which are of two sortes Legall Euangelical This legall sorrow goes before faith being a griefe wrought by the preaching of the Law inlightning and wounding the soule in the sence and feeling of sinne racking tormenting and disquieting the conscience and making it speake and crie out with inutterable clamors and following him with hew and crie so as wheresoeuer hee becomes hee carries his accuser Iudge tormentor and executioner about with him and this hath and must be the condition of euery one whom God purposeth to saue at one time or other and in some degree or other for the Lord heales none but the wounded with the wine and oyle of the sweete promises of the Gospell and indeede they feele no want thereof f Matt. 9.12.13 The whole neede nut the Physitian saith our Sauiour but those that are sicke these he came to call to repentance not the righteous that is such as are righteous in their owne account and howsoeuer this bee no sauing grace but as the Schools speake a generall grace or a grace of preparation not of composition such as hee promiscuously bestowes vpon the world aswell as his people though hee giues them more Yet let all men know for certaintie that till legall sorrow hath though serious fence of sin made a man tremble and sorrow euen in respect of the vengeance and wrath of God and brought him to despayre in regarde of himselfe he is not moued to consider seriously which is the first wheele of all like the spring in a watch which moues all the rest much lesse to desire mercie which is the opening of the doore of the heart to let in the Lord Iesus into the soule Therefore hath the Lord set vp a Ministerie in his Church that partly by the laws preached driues men to their wits-end as those three thousand Conuertes that at Peters Sermon cryed out b Act. 2.37 What shall we doe and partly by his works as the Iayler when the earthquake and opening of the prison-dores made him tremble crie out c Act. 16.29 30. What shall I doe And Manasseh God bindes him in chaines and sends him to Babell c 2. Chro. 33.12.13 and then hee humbled himselfe greatly before the God of his Fathers and God was intreated of him brought him backe into his owne land Many are the gashes wounds Sathan and sinne hath made in our soules wee must and shall feele the smart of them before we be throughly healed To this purpose hath God set vp and placed his monitor conscience in mans foule to crie aloud and tell him what hee hath done amisse to apprehend him and set vp a Gibbet in his soule to which it adiudgeth him and all to bring him to himselfe to sue for pardon Yet is not this the sorrow which hath the promise of ioy and comfort annexed to it though this bee not altogether separated from it yet is this legall sorrow in reprobaâ—es and diuels d Act. 24 25 when Felix heard Paul dispute of temperance and the iudgment to come he trembleth c. And S. Iames saith e Iam. 2.19 That the Diuels beleeue and tremble which is more then many a wicked man doth Heare this yee Profane obdurate and hard hearted monsters and bee ashamed at your condition that in this respect are worse then the Deuils and infernall damned spirits fiends if you will not learne and be taught by your eternall soueraigne Lord King learne thus much of the Diuels least they rise vp in iudgment against you and condemne you as our Sauiour said of Sodome and Gâ—morrah that they should rise vp in iudgement against the Iewes 2. Now are wee come to the true sorrow which will appeare g 1. Sa. 16.11 as Dauid the last least and youngest of all the sonnes of Ishai faire ruddy and of a comely countenance so is this a blessed sweete amiable grace peculiar and
of the afflicted for crosses losses and outward troubles afflictions are common and ordinary such as Iob speakes of u Iob 6.2 Oh that my griefes were well weighed and my miseries layde together in the ballance for it would hee now heauier then the sand of the sea and such was that sorrow w Mat. 2 1â— in x Ier. 31.51 Ramah where a voyee was heard Rachel weeping for her children would not be comforted because they were not but this must not be it being too vniversall I were better preach vniversall grace then this doctrine which will fetch within the compasse thereof vniversally all the sonnes of Adam for there is no man but at one time or other laments the losse of wife children lands possession goods good name woundes sicknesses diseases and such like and yet millions of these perish and that eternally there is no man except he bee a Stoike ouer-whelmed with stupidity blockishnes but hath natural passions affections the world skip and leape at this as the fish at the baite but poore soules they deceiue themselues latet anguis in herba and there is a hooke within this baite when they heare of the promises made to mourners the deuill their deceitful hearts make theÌ„ beleeue they fondly speake they hope they haue their hell heere and their heauen heereafter whenas they are but the beginnings and first-fruits of the wrath of the eternall God and fore-runners of that full haruest of vengeance which the Iust will inflict vpon them for euer in hell for the Lord as not so prodigal of his best mercies as to diffuse scatter them thus vniversally vpon all but as aversly deale they with themselues and with the bounty of God for if he turne the wheele of prosperity and giue them abundance of peace plenty and outward blessings they turne their songs and say if God loued them not hee would neuer bestow and cumulate those variety of fauours vpon them as the children of Ephraim when God menaced them with wrath for their sins answered y Hosea 12.8 Notwithstanding I am rich and increased in all my labours And the Church of Laodicea sayd z Apoc. 3 16 17 she was rich c. Thus which way soeuer the Lord turne himselfe towardes them they put poyson into the cup which God filâ— out to them and drinke it to the ruine of their soules neuer inquiring for assurance whether God giues these conditions to them in his Loue or Wrath nor considering that which the Wiseman speakes a Eccles 9.23 All things that is in these outward things a Eccl 9.1.2.3 God promiscuously bestowes all things alike to the good and bad to him that sacrificeth to him that sacrificeth not to him that sweareth and feareth an oath as is the good so is the sinner So that by any of these outward things no man knowes Ioue or hatred Hos 13.11 There are many rich men wicked God gaue Saul to Israel in his wrath the prosperity of the wicked Prov. 12.32 is their ruine There are also many poore men abominably wicked carrying about them many blacke characters and plague tokens of reprobation It is also as certaine that GOD chooseth though not many rich noble learned and wise to be vessels of grace mercy and glory as Abraham Iob Salomon others and many poore as S. Iames sayth b Iam. 2.5 Hearken my beloued hath not God chosen the poore of this world that they may be rich in him and heires of the promises Quest. But may not Gods children grieue and mourne for outward afflictions losses and troubles in this world Answ They may but with these two cautions or rules 1. That their heauinesse bee rather for finne in themselues which might cause that crosse then for the affliction it selfe 2. That their heauinesse and sorrow be moderate as Paul adviseth c 1 Cor. 7.30 Let them that weepe be as if they wept not and for the losse of friends d 1 Thess 4.13 not to weepe as men without hope for them that sleepe c. Quest But when is sorrow for afflictions moderate 1. When it exceedes not the measure of sorrow for fin that is libertie enough if not too much for a large measure and degree of sorrow for sinne is required and necessary 2. When it with-drawes not the heart from God the holy vse or all his ordinaÌ„ces through passionate and incredulous perturbations for that is not according to the Apostles Canon weepe as if ye wept not fye vpon that sorrow for outward losses that driues from God and the duties either of generall or perticular callings as of husband wife father childe or our outward profession and calling in this world 3. Is 54.7.8 It must be but for a season because the troubles and afflictions of Gods children are but for a moment e Psal 30.5 God hides his face but for a little while and the reason is because afflictions are vsed of God as plasters medicines or as a furnace Now in as much as the Godly will speedily judge themselues and make their peace therefore the Lord will soone draw off the affliction Sweetly speakes our Sauiour to this purpose f Iob 36.7.15 Iohn 16.20 23 Phil. 4.6 Luke 18.7.8 Verily I say vnto you that yee shall weepe lament and the world shall reioyce and yee shall sorrow but your sorrow shall be turned into ioy The plaster shall lye no longer then till the sore bee whole the goldesmith will let his mettall lye no longer in the fire then till the drosse be melted off or fit for his worke For whether the Lord remoues the crosse or puls out the sting thereof or sweetens it with speciall mercies and fauours ouer-valuing the affliction How should this checke the vnquietnesse of our hearts as David sayth g Ps 42.11 Why art thou cast downe my soule and vnquiet within me c. and to bee ashamed of the failings of our hearts h Psal 73.26 My flesh faileth and my heart also but GOD is the strength of my heart and my portion for euer And to turne the current of sorrow against our selues that wee should make so much of our crosses and so little of Gods mercies Quest What motiues can you giue me to mourne lesse for outward afflictions Sol. First they as you see are but for a season and therefore learne to i Heb. 10.23.38 hold fast the confidence of our hope and liue by faith 2. If the Lord be angry k Psal 73.26.28 Hab. 2.4 to hide our selues for a little season till the indignation â—s past by vnfaigned and godly sorrow confession of sinne prayer for pardon of sin renewing our covenants dayly to liue better in time to come and such like as these 3. Seriously to consider if greater losses haue not befalne vs then these terrene and outward things as houses lands revenues goods and credite Quest But may
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
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
there greater losses befall a man then losse of wife children c Answ The world thinkes no but it is sure many haue and the dearest childe of God may and to turne the edge of our griefe and sorrow a taste whereof I will giue you in these few particular instances A man is neuer worse spoyled then when his soule suffers spirituall losses Iob his losses by the Sabeans and Shabeans was great but theirs are infinitely greater 1. That lose the good seede sowen in their hearts as the most do l Mat. 13.19 whensoeuer a man heareth the word of the kingdome and vnderstandeth it not the euill one commeth and catcheth away that which was sowen in his heart and so hee betrayeth the seede of Gods Word into the hands of the deuill Oh how many lose the benefite of many a Sermon and bewaile it not 2. That lose the Kingdome of God in losing the meanes of the Kingdome the ministery of the Word by which an entrace is made into the Kingdome of Grace and by which they are built vp and stablished in that Kingdome m Mal. 21.43 The Kingdome of God shall be taken from you and giuen to a Nation that shall bring forth the fruit thereof How many weepe and wring their handes for the losse of these earthly things this Mammon but can liue without meanes to saue their soules and neuer shedde a teare for the want thereof Oh those blessed times of Hierome when his mouth was stopped the people cryed out It had beene better the Sun had beene plucked out of the firmament 3. That lose their first loue which sometimes they had so threatned by our Sauiour n Apoc. 2.4 I haue somewhat against thee because thou hast lost thy first loue 4. That lose what they haue wrought euen all that they haue done throughout their life because they haue not been done of faith and therefore Iohn giues this caution o 2 Iohn 8. Looke to your selues that wee lose not the things we haue done but that wee may receiue a full reward c. that is some take paines about the way to a better life but labour not aright therefore lose all and themselues 5. That lose the presence of God not the presence of his effence wherein Moses was singular but the presence of his grace and signes of his fauour mercy which the Lord himselfe threatens to take from Ephraim p Nos 5.15 I will goe and returne to my place till they acknowledge their sinnes and seeke me in their affliction they will seeke me diligently 6. That lose the taste of the life to come q Hab. 6.2 as the Aurhour to the Hebrewes sayth and all those seeming graces which sometimes they had 7. That lose the joyes of their saluation r Hs 51.13 which Dauid did as in his dolefull prayer hee expresseth Restore me to the ioy of thy saluation c. questionles it is so to many a childe of God for a time to their great sorrow and heauinesse 8. That lose the stability and stedfastnesse of their faith Å¿ Ps 51.12 as Dauid for howsoeuer it is a truth that faith cannot bee totally and finally lost yet the stedfastnes thereof hath beene and may be in the best of Gods seruants 9. That haue lost those things they had sometimes in spiritual things t Mat. 13.12 Let this be no wonder for as touching degree it may be and is true in sundry of Gods seruants though it is not true of the graces themselues 10. Most of all that lose their crowne which is either in the hypocrite leauing his perseuerance u Apoc. 3.11 or in Gods Childe growing colde and carelesse But alas this is not the true sorrow for of this worldly sorrow the Apostle sayth it w 2 Cos. 7.10 brings death both temporal and eternall so far is it from bringing life or grace 2. The second state of natural sorrowes far enough from this blessed sorrow which will bring consolation is the sorrow of the scandalized or melancholie which the Apostle Paul speaketh of in the whole fourteenth Chapter and beginning of the fifteenth of his Epistle to the Romanes calling him by the name of the weake Christiau but indeede because many are deceiued in this sorrow and lose their soules and many also thinke the godly sorrow to bee but sicknes passion conceit or melancholy and because it changeth the body often they thinke it ariseth from the body but there is no disease like to this for symptomes and torments and therefore here I will consider two things 1. The difference betwixt godly sorrow fits of melancholy 2. How it comes to passe that this sicknesse being in the soule yet often it infeebleth the body Touching the first there are foure differences 1 They all are naturall whether it proceede from the corruption of the bloud vniversally or the bloud in the braine onely ingendred through inflammation and euill affect about the stomacke and sides which are all distinguished by Physitians by their causes and symptomes which in some are almost incredible and strange but this is supernaturall a plant of Gods owne planting that it is so needes no other reason to proue it then that God commands it for naturall things neede no commandement is a ruled axâ—ome in divinity 2. They from the constitution of the body but this is from the constitution of the soule 3. In melancholy the humors first and then the imagination but in this sorrow the conscience first and the huâ—ors after are affected to the weakning wasting of the body 4. They euen all kindes may be cured by naturall remedies medicines bringing nature to his right temper all naturall medicines vnder Heauen cannot cure this sicknes yet I confesse that sometimes these are mixed together sicknesse of the body and the minde and then is it hard to cure the one without the other but the cure must be indeauoured by spirituall bodily helpes continually 2 That the body is oft infeebled by the sicknesse of the minde is because of the neere conjunction sympathy and vnion of them both being vnited in one person for the soule possessed with feare sorrow languishing and heauinesse it is not possible that the body can take any delight in naturall and bodily comfort the sleepe will be short not so briefe as troublesome and tempestuous meates and drinkes shall bee tastelesse or loathsome or mingled with teares as Dauid sayth x Psal 102.4 I forgate to eate my bread the vse of wife children house lands c. shal be vncoÌ„fortable to him for the naturall vitall and animall spirits being all distempered by the soule which as Salomon sayth y Prov 18.14 the spirits of a man will sustaine his infirmities that is all naturall infirmities sicknesses losses molestations but when these fayle in the want of the consolations of God what shall vp-hold him 2. It comes to passe by the righteous
cryes mercy mercy at the judgement seat but keepes the purse still so do men often especially hide the sweet morsell of their beloued finnes vnder their tongues the sinne of their nature and the sinne of their calling not considering what the Lord sayth Å¿ Isa 1.16.17 Wash you make you cleane put away the euill of your workes cease to doe euill learne to doe well c. True confession hath these particulars 1. The most wicked and reprobate man that euer was may and oft will confesse his sinne by lumpe and in generall to say we are all sinners c but this brings no glory to God or comfort to the party confessing but there is a confession which indeed brings much glory to God which Ioshua adviseth A chan to set his heart vpon t Ios 7.19 My sonne giue glory to the Lord God of Israel and confesse this day This this I say is that which will bring true peace to the conscience thus did Dauid when hee had confessed all his sinnes in particular which hee knew intreates the u Ps 15.12 Lord to purge him from his secâ—rt sinnes as if he should haue said O Lord now I haue confessed all my knowne sinnes there are yet infinite secret sinnes which I know not and if I knew them all I would confesse them in speciall and particular to thy Maiestie for otherwise there were no hope of the pardon remission of them this brings case to the heart and comfort to the soule so did Dautd also and found comfort w Ps 32.5 I confessed my sinne to the Lord and thou forgauest the iniquity of my handes I verily beleeue there was neuer any knowne sinne pardoned to any man before it was acknowledged confessed before God in specie and in particular 2. Confession which brings most glory to God is a priuate confession not before or to man but in secret as our Sauiour aduiseth in prayer whereof confession is a part x Mat. â— 6 When thou prayest enter into thy chamber and shut the doore and pray to thy Father in secret c. an hypocrite may confesse his sinnes and that largely in prayer and yet perish but when the sinner is pinched at the heart with the sence and feeling of his sinne against God beloued whom he hath grieued thereby seekes some secret chamber closet house wood where he is sure to be furthest from the eyes and eares of men and there powre out his soule before the Lord in a corner notonely in Paules Christ Church and S. Patrickes as the manner of the Pharises anciently was 〈◊〉 non in Teâ—â—plo and of our ignorant people now is to content them which saw but in secret this is pleasing and acceptable to God Neither doe I in this infringe or deterre from publicke confession in these particular cases 1. When men haue giuen publicke scandal and offence publicke confession is necessary so did y A â—han giue glory to God p Iosh 7.19 2. When after our confession of sinnes God hath beene pleased to assure our soules of his mercy in the free remission and pardon of them wee confesse them to comfort others as Paul relates his persecution and blasphemie to comfort others if any should euer so deepely be plunged into the like wickednesse 3. Wee should in some cases not bee ashamed to publish our sinnes to all the world to testifie our true repentance through effectuall turning vnto God at David â—se 4. It must be free and not exhausted wrung from vs as was that of y Iosh 7.17.18 Acban first he was pull'd out by the Tribe then by the Family and after by the people till which time he helde out without confession when sinne hath found out the sinner and he can hide it no longer it 's no gramercie as wee speake I am not peremptory but that God may and sometime hath mercy vpon theeues varlets and wicked men brought before judgment seates and to execution for their villanies when they confesse their sinnes but scarce one of a thousand of these confessions are sound and would looke for a great many of sound signes before I should speake comfort to such a man but when it comes free in times of health peace prosperity c. it brings glory to God comfort to the Confessor 5. It must be to God not to a Priest which hath no foundation in sacred writ thus did Dauid z Hs 51.4 against thee against thee onely haue I sinned c. Haue I offended a Priest or what Law of his haue I transgressed that I should confesse to him or hath hee power to remit my sinnes the very Iewes and Pharisees could say it was blasphemie for a meere man to say a Luke 7.48 thy sinnes are forgiuen thee Yet wee deny not priuate confession of man to man privately in these two cases onely In private iniuries betwixt man and man when by our offences we haue injured them as oft we doe though the sinne be principally against God b 2. Sam. 11.11 as Dauid wronged Vriah in this case it was necessary that Dauid should haue confessed his iniury done to him in deflowring and defiling his wife and not haue seconded his first wickednesse by writing murtherous lines to Ioab to depraue him of his life and that for two reasons 1. To testifie our repentance to be vnfaigned and sound towardes God to our selues and the partie whom wee haue offended 2. To testifie that wee are throughly and soundly reconciled each to other and this is intended by our Sauiour Christ b Luke 17.4 If thy brother trespasse against thee seuen times a day and come and say it repents mee thou shalt forgiue him Thus God sends c Gen. 20.7 Abimelech to Abraham whom hee had vnwittingly wronged to reconcile himselfe to him so obtaine his prayers d Iob 42.7 So are Iobs friendes sent to Iob to confesse their censoriousnesse of him and to importune him to intreate a pacification of God for them 2. In perplexities of conscience when a man hath vsed all private meanes as humiliation confession of sinnes priuate prayer fasting searching againe and againe ouer the Lords Records and can finde no ease that the conscience may finde ease peace the Spirit of God adviseth vs to vse the helpe of some other speciall man of wisdome gifts and secrecy not a Minister onely but any other to confesse to him both his affliction of spirit and the cause thereof e Iames 5.16 Confesse your sinnes one to an other and pray one for another c. Now I confesse the Minister ought to bee the best prepared f Mal. 2.7 his hopes should preserue knowledge and the people should learne the Law at his mouth he ought also to haue the tongue of the learned and to bee studied in cases of conscience to administer and giue consolation to a wounded and weary soule and hath speciall promise
bee touched with deepe remorse godly sorrow as in the examples of the Lords Worthies who as their failings are left vpon eternall tallie so also their humiliation godly sorrow and repentance is recorded as beacons to giue warning to all to beware of the like wrackes vpon such rockes and sands so also to bee instructions and examples to chaulke out the way of returning to God and seeking our reconciliation the renewment of our peace see it in Dauid Hezeckiah Peter and the rest of his Highnesse memorable seruants Oh that wee rhatare Ministers could see the Protestants of our times lamenting not only their seldome but frequent euils cōmitted by them by which they scandalize our Religion Profession amongst the sottish Papists that they might be low in their own eyes and almost swallowed with griefe then should wee gladly administer wholesome cordials to refresh their fainting spirits as Paul would haue the repentant incestuous Corinth to be comforted lest hee should be swallowed vp of ouer much heauinesse but professers can sinne in drunkennesse fornications such like yet passe it easily ouer a woful and black character of an hypocrite 3. Point 3 Wherein this godly forrow expresseth it selfe in those things which concerne our own particular is griefe for hardnes of heart which the Prophet liuely sheweth to bee the estate of the Church of God k Is 63.17 O Lord why-hast thou caused vs to erre from thy voyce and hardened our hearts from thy seare returne for thy seruants sake and for the tribes of thine in heritance Now that we may the better conceiue what this hardnesse of heart is let me by a distribution distinguish it from that hardnesse which is in reprobates or such at least as are in the state of reprobation wherein wee are to consider that there is a three-folde hardnesse of heart 1. Totall and finall as in the wicked and reprobate 2. Totall tēporary as in the Elect not yet effectually called 3. Partiall temporary as in all the elect now conuerted and called and this kinde of hardnesse of heart may stand with sauing grace that is when it feeles complaines and mournes vnder the sence of the hardnesse of it there must of necessitie be some softnesse for corruption is not discerned by corruption but by grace Now that this must of necessitie bee the estate of the childe of God to bewayle his obdurate heart is euident 1. Because it is put in the forefront of that Couenant which the eternall God hath made and ratified to all the Elect and that whereby he beginnes and continues his mercie towardes thē l Ezec. 36 2◠I will put a new spirit within their bowels I will take away their stonie heart and giue them an heart of flesh 2. It is a sound and vndoubted marke and symptome of the childe of God for the Gospell shewes sin more vgly then the law can for it shewes Christ in the Ministery of the Word and Sacraments bleeding vpon the Crosse and the Speare thrust in and letting out his heartbloud and considers it was my sinne that did all this whom yet God the Father vouchsafes in his beloued Christ to call a sonne 3. If it looke to God it sees him infinitely prouoked yet infinite in power and Iustice which makes him prostrate his soule before God both lower oftner then l Genes 33.9 Iacob did his body before Esau to procure fauour 4. Againe it sees m Psal 51.17 that a melting and bleeding heart is a sacrifice of sweet smelling odor to God no sacrifice pleasing without it It sees the infinite wisdome of God in all his courses who neuer heales but such as his spirit woundes and makes sicke with the sence of sinne n Neuer comforts such as neuer mourned o Is 57.15 hee dwels in acontrite soule to refresh it to grace it p 1. Pet. 5.5 and it is the vsher to honour here and glory hereafter 5. It lookes vpon it selfe as the Peacocke vpon his blacke legges to pull downe his gay plumes the sight and sence of his owne vnworthinesse expeperience of the temptations methodes of Sathan a slauish subiection vnder cursed lust his infinite debt which hee can neuer examine much lesse satisfie and therefore sees matter of daily humiliation It sees and esteemes euery creature better then it selfe yea the vilest Toad Cockatrice or viper to be better then it selfe and then weighing the infinite mercy of God in pardoning all and of Christ in x Psal 120.5.6 satisfying the iustice of his Father thinkes it selfe happy with the q Luk. 15.19 Prodigall if it may bee but as a seruant in his house in the 〈…〉 26 Syrophenissian as a dog to gather crums vnder Christs Table is thankefull for euerie mercie because it esteemes it selfe vnworthy of any and bewayles daily the vnthankefullnesse and stony heartednesse that cannot grieue for all the dishonour it hath done to this louing Father and the indignities put vpon Christ and so labours to stirre it selfe vp to lamentations and sorrowes 4. Point 4 This godly sorrow expresseth it selfe in mourning for the absence of Christ for howsoeuer it is true that Moses was singular in seeing the face of God and the presence of his essence is inuisible yet there is a presence of his Grace which God commaunds wee should seeke ſ Ps 17.8.9 Seeke yee my face to which Dauids heart answered Thy face O Lord will I seeke and a promise that wee shall finde if we seek it with our whole heart Now there are foure sortes of Gods people that want eyther the ioy or at least the sence and feeling of this presence of Gods spirit 1. Some that are in the bud and cradle of their conuersion who haue this presence of the spirit and ioy of their saluation but yet neuer obserue it eyther through ignorance of the doctrine of the consolations of God that if they were asked as the Disciples t Act. 19.2 if they had receiued the holy Ghost answered they had not heard whether there were a holy Ghost so they would answere if they were demaunded haue you receiued the presence and comfort of the Spirit Wee haue neuer knowne what it meaneth or else through negligence not obseruing how the Spirit doth exhibite and shew his presence in the due vse of the holy ordinances of God as in the Ministry of the Word Sacraments prayer meditation c. or else they vse some of the ordinances of God as the publicke and neglect the priuate and oft times they vse and performe some but neglect others therfore the vse of all the rest are blasted yeelds them little or no feelings of that blessed cōsolation and presence of God 2. Some haue this ioyfull presence of God obserue it and are affected with it for a time but forget and lose it againe especially in times of affliction u Helr 12.5 Ye haue forgotten the consolation which
speaketh to you as to sons 3. Some true beleeuers are in their soules as many a poore man or woman in their bodies who are alwayes diseased and crasie so haue little ioy in all their riches state life c. So is it with many a soule alwayes diseased with spirituall maladies and that sometimes till death as with pride passion or strange effectes of melancholly and these how euer they pant and breath after the sence of Gods presence yet it is possible for them to liue and die without any euident sence feeling of Gods presence and ioy 4. Some so fall after effectual calling into somegrosse sin for a time that they may so lose the ioy of their saluation and presence of God as they may neuer recouer it to their very end though they mourne for the want of it as Dauid did who sometimes recouered the comfort againe as in Psal 30.7.11 But after his grosse sins of Adulterie and Murther it is doubtfull whether euer hee attained the former sweete sence of Gods presence or at least in the same degree Yet to all these there is cause of comfort when there is a sence of the absence and want thereof it s a true signe of life when there is complayning of weaknesse of the spirits in wearinesse or sicknesse or agitation of them by violent exercise of the internall or vitall partes Now if this godly sorrow be in the heart it will expresse it selfe by mourning for the want of consolation and Christs absence as Dauid in many Psalmes w Psalm 77 7.8.9 Hast thou shut vp thy tender mercies in displeasure And hast thou forgotten to be mercifull wilt thou absent thy selfe for euer x Psal 51.8 Make me to heare ioy and gladnesse that the bones which thou hast broken may reioyce And Verse 11. Cast me not away from thy presence and take not thy holy spirit from me Restore me to the ioy of thy saluation and stablish me with thy free spirit c. O Dauld where is all the state riches strength fortitude the comfort of thy wife children friendes c. that thou art thus off the hinges Where is the glory of a Crowne Diademe or Kingdome that none of all these will comfort thy heart but to bee thus complayning mourning and full of heauinesse and sorrow In this case nothing will consolate the soule but the inioying of his presence wherein is life and his absence worse then death it selfe Yet in some this sence of Gods presence after assurance is habituall and constant expressed with admirable ioy gladnesse of heart and truely not with much interruption but then they are such as obserue these fiue rules 1. They voluntarily seeke godly sorrow for their sinnes for this y Ps 126.2.6 Isa 61.3 Math. 5.5 presence and ioy is promised too and most felt by such as mourne for sinne but for all the rest of the world I say Maisters hands off as Salomon sayth z Pro. 14.10 The heart knoweth the bitternesse of his soule and the stranger shall not meddle with his ioy 2. Lose not Gods presence but keepe him in thine eye still and walke before him in sinceritie for a Psal 16.11 at his right hand is fulnesse of ioy and pleasures for euermore 3. Be fruitefull in well doing euen in all kindes of duties for sterilitie and barrennesse in god-Iynesse is comfortlesse and grieues the Spirit of God but fertility and aboundance of fruitefulnesse b 1. Cor. 15. vlâ—im Col. 1.9.10.11 glads the Spirit and makes our ioy abound 4. Nourish the loue of no sinne for then it is as impossible to keepe the sence of Gods presence and ioy of the spirit as to keepe fire and water in a pot mixed together as the wise man sayth b Prou. 12.13 Prou. 12. â—0 In the transgression of an euill man is his snare but the righteous doth sing amd reioyce And deceite is in the heart of them that imagine euill but to the counsellors of peace shall be ioy 5. Vpon the first feelings of Christs absence complaine betimes if possible let not the Sun goe downe vpon it doe as in the Canticles c Câ—nt 5.6 I opened to my welbeloued and my welbeloued was gone and past I called but he answered me not Delay no time spare no labour nor cost to seek him goe to the watchmen enquire and search with all diligence d Can. 3.1.2 lye not in thy bed of securitie seeke him in the vse of all his Ordinances Ministery Sacraments Prayer examine the cause why hee absents himselfe humble thy soule with godly sorrow confesse thine vnworthinesse renew thy couenants vowes and promises neuer to be so sleepy fruitelesse carelesse vnthankfull for his sweete presence for time to come Search the Records of Gods promises againe and againe giue him no rest day nor night be importunate for that pleaseth him Adde fasting as a wing to thy prayers obserue the least motions of the Spirit and the beginnings of comfort and bee thankefull for it and bee constant neuer to giue ouer thy search till thou finde him whom thy soule loveth and he will at the last be intreated as he was of the Spouse shee found him e Cant. 3.4 tooke hold of him and would not let him goe c. 5. Point 5 Godly sorrow sets the heart on worke to mourne for the want of the meanes especially the ministery of the word and Sacraments O blessed David thou hadst a great degree and measure of this grace intimating it selfe in thy panting and longings after the bread of life euen the heauenly Manna and ministery of the word f Ps 42.2.4 My soule thirsteth for God the liuing God when shall I come and appeare before the presence of God When I remembred these things I powred out my very heart because I had gone with the multitude and led them into the house of God with singing c. The people of God euen when they sate by the pleasant Riuers of Bebell which was an outward comfort to them yet there g Ps 137.2.4 they sate downe and wept when they remembered Sion they hanged their Harpes vpon the Willowes c. and said when the Babilonians in scorne called for a song a song an Hebrew song How shall wee sing a song of the Lord in a strange land Admirable were the affections of the Church to the Ministers in the dayes of the Fathers vnder these Heathenish persecuting Emperours who when their Ministers guides and leaders were taken from them came out as if distracted and crying to them to take all they had so they would leaue them their guides and of Hierome they saide it had beene better the Sunne had beene pull'd out of the firmament then that his mouth should haue beene stopped and Lord vouchsafe this mercy to vs thy poore Ministers that our eyes might but see such happy dayes that the people might haue Dauids spirit who when he was exiled
blessed Sauiour restified by the Author to the Hebrevves did in the dayes of his flesh As also beseech his Vice-gerent our dread Soueraigne whom the almighty long continue to driue out these Canaauites which are m Indg. 2.2 thornes in our eyes and goades in our sides and the Lord giue his Highnesse a heart to pitty vs and vouchsafe him the zeale of his House and Glory like of that worthy n 2. King 22.1.2.3 Iosiah the Paragon of the world to effect it and to see the erection of the House of our God and advancing the Kingdome of Christ that hee may bee blessed in his blessed soule body government and posteritie and wee all as already may haue renewed occasion to blesse him and to blesse God for him Thus of the second 3. And lastly this godly sorrow affecteth the heart to bewayle mourne for the threatning anger and wrath of God it is true that anger in man is a perturbation or passion in the minde but in the most high vnspotted and pure nature of God it is an effect of his iustice for my owne part I am of opinion that anger and wrath are properly in his highnesse not improperly and by way of Anthropopatie as the most haue thought As for that Text Anger is not in me it is onely to distinguish his most iust and righteous anger and wrath from that which is in mans for in his most blessed and pure nature is neyther passion or perturbation but in his excellencie it is First an effect of his iustice Secondly in such a blessed and holy manner as is agreeable to his blessed name and to vs inconceiueable and inutterable Thirdly according to the meaning and sence reuealed in his sacred word to the better vnfolding whereof I must consider two things 1. The dreadfulnesse fearefulnesse and greatfulnesse of it therefore Moses in his prayer by way of interrogation propounds it n Psal 90.11 Who knoweth the power of thy wrath and according to thy feare is thine indignation as if he should say no man is able to conceiue thy wrath nor know sufficiently to feare thee proportionable to thine indignation The Prophet Nahum expresseth it o Nah. 1.4.5 â—â— that it dryeth vp the sea wasteth Baashan Carmel the flowre of Lebanon it makes the mountaines tremble and the bils melt burnes vp the world those that dvvel therein vvho can stand before his vvrath or vvho can abide the fiercenesse thereof it is povvred out like fire p Deut. 4.2 It teares the rockes and rents the mountaines in sunder And to the infinitenesse and exequisitenesse of it Moses compares it to a consuming fire addeth q Deu. 32.2 that it burnes vnquenchably to the bottome of hell but vvill consume the earth vvith all her increase and set on fire the foundations of the mountaines Varietie of examples proue this past and present as Gods foredamning and reprobating so infinite millions of people following Adam with such inconceiueable and inutterable plagues and iudgements vpon himselfe and his drowning of the olde world burning of r Gen. 19.24 Sodome and Gomorrah Admah Zeboni ouerwhelming and swallowing vp Å¿ Exod. 14 2â— Pharaoh and his hoste in the sea t Act. 17.30 leauing all the Gentils in a most forlorne desperate condition by the space of foure thousand yeares as Paul saith now the miserable estate of the Ievves the first borne of God now runnegates and vagabounds yea a curse astonishment and a hissing throughout the earth The insupportable wrath that hee layd vpon his owne Son which made him cry out in the anguish of his soule u Math. 27 46. My God my God vvhy hast thou forsaken me and in his agony w Luk. 22.44 to svveate drops of vvater mingled vvith bloud trickling dovvne to the ground though but a furetie for vs miserable sinners The tortures of afflicted consciences plainely explicate this point what rending of clothes and hayre sorrowes and teares with outcryes sighes proceed from their racked consciences in their desperate condition that their spirits are disabbed to support them yea but a droppe of his Anger let full out of commiseration and loue also vpon his owne children how hath it inforced them to bitter lamentation and sorrowes to the wasting and consumption both of their flesh and spirits as the examples of Iob Dauid and Hezethia is apparant in their owne relations left vpon eternall Record to all ages Lastly the infinite miseries and calamities that as a floud doth continually break in vpon the particular bodies of men in diseases and sickenesses which they are infinitely surprized with all as the stone strangurie gowte palsies apoplexies agues and other molestations vpon their goods vanitie mutation and losses vpon their good name infamies disgraces shame scandall and reproach And vpon the soule ignorances hardnesse of heart deadnesse of spirit such like with errors and heresies c. all which are euident signes of the wrath and indignation of the Almighty But the time is comming and hastens apace when the mighty God will manifest this to the full x 2. Pet. 2.10 When the elements shall melt vvith heate the earth vvith the worke that are thereon shall be burnt vp all the kindreds of the earth shall mourne and the crie of the damned and reprobate world in all the foure corners thereof shall cry y Reu. 6.16 Isai 2.19 Luk. 23.30 Hos 10.8 Mountaines couer vs and rockes crush vs to peeces breake all our bones that wee may neuer appeare before his presence for the day of his vvrath is come vvho can stand especially the flames of hell and the tortures of the damned shall manifest this to the vtmost and therefore consider this and lay it to heart all yee that thinke God is all mercie and that there is neyther iustice nor wrath in your creator 2. The signes and tokens of the anger of the highest against kingdomes Churches and publike states are these 1. When GOD leaues his Church without Prophets for as the eternall puts in the forefront of the signes of his speciall fauour I will giue or send them Prophets according to mine owne heart so when he meanes a plague with a mischiefe to any state ordinarily z Isai 57.1 the Lord takes away his righteous seruants from the euill to come obserue the lamentation of the Church a Lam. 2.9 There is not one Prophet left to tell vvhen these things shall haue an end or when God sends them many false Prophets but few faithfull it was ominous to Israel and Ahab when there were foure hundred false Prophets to ouerbeare one good honest b 1. King 22.6 Michaiah by whom the Deuill seduced Ahab and doth ordinarily seduce Kings kingdomes and publike states Sycophants Parasites and flatterers of whom Ieremiah complained in his time in that Patheticall acclamation c Iere. 14.13.14 Ah Lord the Prophets tell them no
such thing that the sword shall not deuour c. It s a signe of Gods wrath 2. When God doth send varietie of faithfull Ministers and preachers and they comparing times with times sinnes with sinnes and the Lords dealing formerly with his owne people and the menaces of his most righteous law against such sins as are frequent ordinary howsoeuer they haue no propheticall and immediate spirit of reuelation to foretell things to come as extraordinarie Prophets in former times yet if they with one consent with instance and earnestnesse doe foretell that in diuers places vpon obseruation of Gods former dealing who is immutable it is time for the world to awake consider for as Ames saith d Dan. 7.7 The Lord will doe nothing but he will reueale his secrets to his seruants the Prophets and God will ratifie their righteous menaces howsoeuer this sinfull age esteeme of them 3. Publike afflictions are signes both of Gods wrath begun and of greater vengeance to come as pestilence famine of bread e Amoâ— 8.21 famine of the word warres f Is 57.1 the frequent death of the best men and such like especially when there is a sting and curse of hardnesse of heart not to make a good vse of them when the heart is not bent towards the Almightie nor yeelds to him in this godly sorrow as the Prophet Ieremie saith g Ier. 5.1 Thou hast smitten them but they haue not forrovved thou hast consumed them but they refused to receiue correction they haue made their faces harder then a stone and haue refused to returne what think you of this Iland Hath not the immortall God smitten it with warres consumed them with famine and may not we say as Ieremie sed non deluerunt but they haue not sorrovved But it may be said of vs as the drunkarde saith of himselfe h Prou. 23.35 They haue smitten me but I was not sicke they haue beaten me but I felt it not neuer the worse and therefore in truth neuer the better Quest But why is this a signe of future wrath Ansvv Because when the iust and most almightie God begins to correct a Nation and they stoope not nor bend vnder his correcting hand hee will neuer desist til he bend or breake themâ— as himselfe saith to the Iewes i Louis 26.21 If yee vvalke stubbornely against me I vvill vvalke stubbornely against you and plague you yet seuen times more for your sinnes c. Most liuely doth the Prophet Aâ—â—â— expresse this k Amos 4.6.12 I haue sent you cleanenesse of teeth mill-devves yet haue yee not returned vnto me saith the Lord therefore this vvill I doe vnto thee and because I vvill doe this prepare to meete thy God O Israel Seing therfore these symptomes and characters of Gods fearefull indignation are vpon vs euen vpon this miserable Iland what cause haue wee to cry out with the Prophet l Psal 77.7.8.9 will thine anger neuer cease hast thou forgotten to be mercifull hast thou shut vp thy mercies in displeasure And to pray convert vs vnto thee and shevv to vs thy ioyfull face and then vvee shal be safe to obserue that which the Lord calls vpon vs for by Ioel if we would haue n â—oel 2.13.14 the Lord returne and leaue a blessing behinde him to sanctifle a fast and humble our selues before our God as also you that are Magistrates to labour to stay this wrath of God by the seuere execution of justice vpon malefactours that keepe and maintain Faires and Markets vpon the Sabaoth vpon drunkards swearers adulterers as o Num. 25.7 Phineas did vpon Zimri and Cosbi which stayd the plague Lastly let all of vs after the example of the King of p Ionvh 3.5 Ninive to turne from our euill vvayes yee natiues from your Idolatry superstition theft ignorance and oathes and yee English from your prophanesse drunkennesse luke-warmnesse and all other sinnes and let all cry mightily to God that he will be pleased to accept the bloud of his Sonne to pacific his indignation towards vs that we may be deliuered q â—ach 1.11 Command 3. as Ierusaleâ—â— out of the captiuity 2. Signes of Gods anger to particular persons are 1. Spirituall plagues vpon his soule the bottome and dregs of the vials of the indignation and wrath of the Almighty and the fore-runners of his eternal vengeance as blindnesse of minde deadnesse of spirit hardnesse of heart a benummed conscience a punishing of sin with sin a reprobate minde and such like 2. If a man finde himselfe directly vnder the menaces and threats of Gods eternal truth as swearing Command 3. commandement the third and that which the Lord speakes dreadfully r Deut. 2â— 5â— If thou vvilt not feare this glorious Name the Lord thy God I vvill make thy plagues vvondeâ—full and the plagueâ— of thy seede c. Lukewarmnesse in profession Å¿ Apoc. 3 15. vvhich the Lord vvill vomit as a loathsome thing out of his mouth as hee speakes to Laodicea Againe t Mâ—l 1.8 to offer to God the hault blinde and lame in his seruice to performe the holy duties of his blessed worship as prayer c. perfunctarily without all life and affection sinally all that liue in such sins contained in any of those catalogues which the Scriptures denounce vengeance vpon as u 1 Cor. 6.9 be not deceiued neither fornicators nor â—dulterers murtherers nor drunkards c. shall inherite the Kingdome of God 3. If a man feele not himselfe bettered by his afflictions and crosses so as there is in them a curse and God fighting against him in them either in the disquieting and vexing his soule or else in the hardnes of his heart that as Elihu speakes he w Iob 36.13 calls not when the Lord bindeth him it is a fearefull signe of wrath that increased inlarged vpon him 4. If a man blesse himself when God curseth him in the threatnings of his Law and say as the Lord speakes x I shall doe weâ— enough though I walke after the stubburnesse of mine owne heart thus adding drunkennesse to thirst hee meetes with the worlds common plea God is mercifull c. the Lord answers he mill not be mercifull to that man but his wrath and iealousie shall smoke against him and that hee will heape vpon him euery curse and euery plague written in the booke of the Law till he bee destroyed 5. If a man haue not the characters markes and symptomes of an Adopted childe of God vpon his soule for whom God loues hee doth indelibly y Ezech. 9.3.4 marke with certain graces as faith loue godly sorrow repentance and such like which if vpon examinatioÌ„ and through tryall hee cannot finde he hath cause to feare and tremble and in the want of them to mourne with godly sorrow neuer giue ouer vntill the Lord answer his soule by the witnesse of the spirit of Adoption Oh brethren
goes not away without the sence of his loue and the consolation of the spirit and ioy of saluation as in the example of b Psal 32. Dauid Iosiah and others of Gods scruants which is true ioy comfort indeede as Dauid speakes to the Courtiers of Saul wherein hee professeth if it pleased God but to lift vp the light of his countenance vpon him hee should haue more delight then the world when their c Ps 4.6.7 Corne and vvine and oyle did abound This was the lose and farewell of the sorrow of that worthy d 1. Sam. 1.7 Hanna when shee was vexed by Peninah she fasted and wept but faith perswading her heart that God would grant her request she weat her vvay saith the text eate and dranke and looked no more sad And this is the ordinary end of the sorrow of the godly if right But when sorrow departs with the ceasing of paine or increase of outward things or if men driue out sorrow with feasting merry company and such like it hath an ill end and is not from God but from the Deuill and corrupted and depraued nature 6. Finally the Apostle Paul to the Corinthes hath seauen seuerall signes or notes of this godly sorrow the first whereof in our ordinary translation is care others haue it study Montanus addeth in the margent solicitudo a restlesse care or diligence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or study in the minde how to walk so as wee may bee pleasing and acceptable vnto God and that in these two things especially 1. In that which is our maine errand for which we were borne and came into this world and wherein the chiefe and principall honour wee possibly can giue vnto our Creator consists as Peter speaketh f 2. Pet. 1.10 Giue diligence to make your calling and election sure that is study with all diligence to make your calling sure and then yee make your election sure Armilla aurea for these graces are like a golden chaine that one linke depends vpon another are neuer segregated or diuided he that hath one hath all and to this purpose speakes the Author to the Hebrewes g Hebr. 4.11 Let vs therefore study 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather study with all hast and importunitie to enter into that rest c. So that this grace of godly sorrow or remorse for sinne quickeneth vp the heart to a wonderfull serious sedulous diligent care about the assurance and euidence of Gods fauour in the remission forgiuenesse of sinnes and all other graces of the Spirit and assuredly I haue in my poore obseruation seene this seldome or neuer fayle or such a person seldome or neuer to fall backe againe whereas such as haue been industrious about speculations chronoligies genealogies such like but not intended that speciall maine point haue seldome continued and therefore let euery childe of God lay vp this as a speciall remarkable note 2. Our study and solicitous care must be so to liue as beseems such mercies and fauours as our gracious Father hath vouchsased to bestow vpon vs in giuing vs so much and forgiuing so infinite a debt h Ps 119.15 vvee must ayme at Gods Commaundements as aâ—a marke and as the Apostle saith to vvalke vvorthy of the Lord and please him in all things being fruitfull in all good workes especially shew it in these particulars 1. Study to walke with God in the sence of his blessed presence so knowing and being affected with his loue as we forget not his sacred presence as the Lord commaunds Abraham i Gene. 17.1 vvalke before me be vpright Obiect I but may the poore humbled sinner say I haue such a corrupt wandring vnmortified heart as I cannot bring it to this passe Answ Micha 6 8. Learne and practise that aduise which the Lord adviseth by the Prophet Hamble thy selfe before him to get a better abilitie and power to vvalke vvith thy God for godly sorrow with fasting and prayer will get it or nothing will 2. Set the law of God alwayes before thee as the onely perfect rule of all thy actions as Dauid this is to be vpright in our vvay to vvalke in the Lavv of the Lord which makes a man a blessed man Psal 119.1 as for those that vvalke by crooked and by pathes will the Lord lead with the workers of iniquitie but peace shall be vpon Israel 3. Obserue the motions and stirrings of Gods spirit within thy soule to any good else the spirit will bee grieued within thee which by no meanes thou mayst doe for that is against the Apostles charge Ephes 4.30 Grieue not the holy Spirit of God by vvhich yee are sealed vp to the day of redeÌ„ption But in any case and by all meanes bee carefull to obey the motions thereof and that without reasonings against it or delayes which are dangerous but with all readinesse speede and cheerefulnesse this is to walke after the spirit Gal. 5.25 and not after the flesh to reuine the spirit and not to quench it Rom. 8.1 4. To excell all ciuill and honest men and hypocrites in this that we carry a carefull eye and respect to all Gods Commaundements 1. Thes 5.19 which will assure vs of safetie then shall I not be confounded when I haue respect to all thy Commaundements and wee shall liue according to the wish and desire of GOD himselfe Oh that there were such an heart in this people that they might feare me and keepe all my Commaundements alwayes that it might goe well with them and with their children after them Psal 119. Deut. 5.29 So that to make coÌ„scieuce of euery sinne by prayer and the practise of all the duties of mortification to avoyd it and also to obey God both in our soules and bodies that in euery part and faculitie of both and that all our dayes so would it go well with vs and we should lay vp a good inheritance for our children after vs. 5. We should so admire Gods loue Ps 1 16.8.9.12 in deliuering our soules from death our eyes from teares and our feete from falling that we seeke the face of God in the light of the liuing and neuer to come emptie handed but to study with the kingly Prophet Dauid Ps 56.12.13 vvhat to render to the Lord for all his mercies so let Gods vowes be vpon vs and wee should euer be rendring prayse which is our best sacrifice yea all wee can retribute to him againe 6. And the second of the seaven which the Apostle hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is defence or apologie euen the stipulation of a quiet good conscience vvhich maketh request to God 1. Pet. 3.21 for it is the proper worke of a quiet good conscience to make Apologie or excuse vs before GOD whence ariseth tranquilitie of minde which the Apostle calleth the peace of God vvhich passeth all vnderstanding Phil. 4.7
shall come in the morning after two dayes he wil remoue vs and the third we shall liue in his sight and as the Prophet Hosea Hos 6.2 I know this hand which is heauy vpon me is vnder my head to bring me light out of this darknes life out of that which for the present is more bitter then death it selfe 2. It reproues the most part of men first multitudes thinke it an easie matter to be saued that there needes not so much adoe that a few light sighes and Lord haue mercy vpon vs a little before or at the last gaspe is sufficient some say also they thank God their sinnes neuer troubled them whereas it is certaine that neuer man went to Heauen but with great difficultie and therefore our Sauiour being asked if many should bee saued answered Striue to enter in at the streight gate for many shall striue shall not be able to enter Neuer yet man went to Heauen but sayled by hell nor euer shall they that neuer felt yet the smart of sinne shall one day finde and that to their cost and miserie that there is the more behinde 3. Many weepe howle for their sinnes yet poore soules are easelesse and remedilesse because they are not directed to the right sorrow so spend weekes moneths and yeares but neuer the better the smart remaines the gashes and wounds made by the Deuill and corruption not cured but the heart left comfortlesse still for such this Treatise is vseful to lead them to the sweet fountaines of Elim Numb 33. that they drinking of them may satisfie their thirstie soules and liue for euer 4. This reproues all flesh whose hearts are set vpon foolish mad laughter merriment drinking carowsing banqueting iesting and such like and thinke all the world fooles but themselues and such as they are which cast firebrandes poll-axes swords and speares at the eies faces of each other saying am I not in iest as Salomon speakes Deut 32.29 Oh that they would be wise then would they vnderstaÌ„d then would they consider their latter end Oh that these men would but take the aduice which God gaue to his own beloued people euen to consider what will become of all this foolish wicked abominable sinful mirth whether it will hold out and comfort them vpon their sick beds or before the Almighties Tribunal as also our blessed Sauiour the wisedome of the Father cals them from this mirth and jollity curseth them if they continue in it wâ—e be to you which now laugh Luke 6. for you shall howle cry and seeing it is a sealed truth ratified in Heauen like the Lawes of the Medes and Persians neuer to bee repealed that either men must mourne heere or be damned perish and howle etenally hereafter Let me exhort yea beseech you in the Name of the Lord Iesus to set on worke about this grace speedily and seriously and the rather because no time is properly ours but the present for time past is irrecouerable not to bee recalled by Angels or men for time to come that is not ours but the Almighties who knowes the cotinuance of his life are we not al tenants at will and therefore delay not nor procrastinate if the Lord doe length out thy daies thou art not sure of the continuance of the meanes God now offereth thee in the ministry of the word the Candlesticke may bee remoued Apoc. 2.1.4 as GOD threatned the Church of Ephesus And the Kingdome of Heauen may be taken from thee or thy heart may grow obdurate hard as Pharaohs did or thou mayst ouer slip the time of the Lords gracious visitation so giuen vp to a reprobate minde haue that curse set vpon thy soule which Salomon speakes of Pron 1. because I haue called yee haue refused you shall call and cry I will not heare you but I will laugh at your destruction and mocke when your feare commeth that which the Prophet Isay speakes of from the Lord 〈◊〉 6.9 10. Goe say vnto this people ye shall heare indeed but yâ—â— shall not vnderstand ye shall see and not perceiue make the heart of this people fat make their eares heauy and shut their eyes lest they should see with their eyes heare with their eares vnderstand with their hearts and conuert I should heale them To this purpose speaks the Author to the Hebrewes Heb. 8.6 7. comparing the heart of man to the earth the ministry of the word vnto the raine dew from Heauen if it fall vpon a soyle that is not onely obnoxious to sterility but brings forth briars thorns it is neere vnto cursing whose end is to be burned So that it is necessary that euery man should take the opportunity of the grace of God so the Scriptures call vpon vs to doe seeke the Lord while he may be found call vpon him while hee is neere intimating to all flesh that a man may let slip and passe ouer the season of mercy and fauour againe to day if ye will heare his voyce harden not your hearts as in Meribab c. Al men obserue their times the Mariner obserues the winde compasse thâ— husbandman his seasons for seede-time haruest al meÌ„ their Marts faires markets the seasoÌ„ of Gods grace the tender offer of Christ the promises of the Gospel in the ministry of the word is not alwayes obvious the winde is not alwayes seasonable seed-time haruest is not euery season euery day is not the Mart Faire market day there is a time for the comming of the Bridegroome if men sleep and be carelesse not looking to get oyle in their lamps that is sauing graces and fruits of faith their time may be past Mat. 25. and they lose their soules there was a time when Esau seeking the birth-right with teares yet could not obtaine it it is possible that men liuing vnder a powerful ministry of the word and shut their eares against it resist the motions of the blessed Spirit and cryes of their consciences that that curse may bee set vpon that mans soule and I verily beleeue it is vpon the soules of many liuing vnder the Gospel which our Sauiour set vpon the fig tree Neuer fruit grow on thee hereafter because when he looked for fruit he found nothing but leaues so when God lookes vpon congregations particular persons liuing vnder speciall effectuall powerful ministry to find good fruit findes nothing but leaues of formall profession if that it is just with his Maiesty to curse that congregatioÌ„ heare neuer fruit grow on thee Neuer SermoÌ„ do thee good but hardeÌ„ thy heart to thy deeper mote fearefull condemnation neuer mercie doe thee good or chastisment but brawne vp thy heart vnto further vengeance and wrath this is the dregs and bottome of the vials of the wrath of
beholding the seedes to spring and budds to â—ut outin the seueral plants especially considering our Lord Iesus delightes to come into the gardens to walke there to delight himselfe in beholding the sweete blessed growth in graces holy duties and hence ariseth joy euen in afflictions for the name in the honor of Christ as in al the Martyrs the Saints Heb. 10.34 who suffered with ioy the spoyling of their goods As also to see the weedes of sin to be ouer-mastred and rooted out thereby 6. In the testimony of a good conscience which is as Salomon sayth a continuall feast o Cor. 1.12 hauing witnes that in simplicity and godly purenes and not in fleshly wisedome he hath conuersed That a man hath not moyled al be smeared and durtied himselfe the conscience in lusts and pleasures but hath maintained a blessed combate and cherished the pantings breathings and longing desires of the Spirit against the cursed lusts and corruption of the flesh As also in the fauour of God reconciled by Christ the conscience testifying this atonement Rom. 5.11 the soulâ— is at quiet peace and repose in his loue as the childe in the mothers lap or fathers armes 7. In Iesus Christ who is in g 2 Cor. 5.17 vs by faith h Gal. 2.20 liueth i Eph. 3.17 dwels in vs so as Paul say the we worship God in the Spirit k Phil. 3.3 and reioyce in Iesus Christ The wise Merchant takes more pleasure in the pearle then in all his estate besides Phil. 3.8 And the Apostle accounts al but losse dung in comparison of Christ Zaccheus receiued Christ joyfully not into his house onely but into his heart especially And it is not possible to be otherwise for the faithfull soule being the sweete and beloued Spouse of Iesus Christ should estimate or delight in any thing in the world aboue or comparable to her amiable beloued Head and louing husband 2. 〈◊〉 Rom 12.12 For time to come they find much joy in the hope expectatioÌ„ of that ioy glory which they shal inioy in Heauen in the mercy and saluation of God as Dauid saith Psal 13.5 I trust in thy mercy mine heart shall reioyce in thy saluation In that presence of glory where the Lord shal be more then a Sun to refresh reviue them Ps 84.11 and more then a shield to defend them Thus of the internall meanes or well springs of heauenly ioyes 2. Externall or from without and that in three particulars 1. In the Word blessed ordinances of Godâ— for the Word Ps 11â— Dauid esteemed and delighted in it more then in his appointed food pathetically cryes out O how loue I thy Law it is my meditation continually It is a character true vndoubted marke of such as feare God that they haue great delight in his commaundements Ps 11â— â— In the Word are described delineated the wayes of wisedome the invaluable pleasures treasures thereof which make a man possessing her truly happy Pro. 3.13.18 Blessed is the man that findeth wisedome and getteth vnderstanding for the merchandise thereof are better then the merchandise of siluer the gaine thereof better then golde length of dayes are in her right hand in her left hand riches glory her wayes are wayes of pleasure all her paths prosperity she is a tree of life to them that lay hold on her and blessed is hee that retaineth her The Gospel is a deep sweete fountaine of precious promises Rom. 15.4 the Spirit worketh consolation by the Scriptures There is the ioyful tydings of saluation the blessed doctrine and assurance of free remission of sinnes our full iustification by the redemption of Iesus Christ published and proclaimed there are the pleasures of Gods House there is foode for the children of the most High and great King to nourish them vp to eternal life this they desire 1 Pet. 2.2 as infants clothe them with tissue or cloath of gold bespangle them with the most Orient pearles that the East or West Indies can afford set most curiously in the finest gold of Ophir or crusado trundle before theÌ„ apples of gold bring them instruments make the most melodious harmony musicke that Art can deuise make them heires of this great Vniuerse yet nothing pleaseth them but the brest so assuredly not any thing can satisfie the true childe adopted heire of God but the sweete sincere milke of the Word that is their proper element they will trauail from sea to sea to finde the word of the Lord they can no more liue without it then the fish without water the mole without earth the camelion without aire the Salamander without fire and when they finde it they feed vpon it and uourish vp their soules with ioy to eternal life And for the ordinances of God they are as k Is 12 3. wels and fountaines out of which they draw with ioy waters of life and comfort as the ministery of the word they long after it with earnest most affectionate desires as the l Psal 42.1 chased Hart panteth after the coole chrystaline streames when they are absent from it and depriued of it they cry out m Ps 84.2.5 Oh how amiable are thy Tabernacles O Lord God of hostes My soule longeth and fainteth for the Courtes of the Lord pronouncing the Sparrow and Swallow happy that may build their nests neere the Altar concluding that they are blessed which dwell in his house for they feede vpon the words of Christ vnto eternal life and so haue their hearts lifted vp to ioyfulnesse and the prayses of God The Sacraments are other blessed fountaines and wels of ioy wherein Christ is before them crucified to the eye to the increasing strengthning of faith all other sauing graces of the spirit which faith is the roote mother of In like manner is spirituall ioy conueyed to the soule in the vse of the rest of the ordinances of God as confession of sinnes godly sorrow prayer reading conference and such like wherof euery true beleeuer hath experience in the secret consolations rauishments of the heart which the spirit of God doth exhibite in the due serious vse of these sacred ordinances 2. In the sweete fellowship communion of Saints they finde secret ioy Psal 16.2 Dauid professeth that all his delight is in them that excell in vertue In respect of this Paul longed to be with the Romanes that he might be comforted by their mutuall saith Rom. 1. to haue fellowship with them publikely in the vse of the Ministry of the word Sacran ents prayer and priuately in the vse of the more prinate duties of godlynesse as exhortation they as Salomon saith The face of a friend sharpens his friend as the Apostle saith whet one another to loue and good workes Psal 122.
and lament and the world shall reioyce but your sorrow shall be turned into ioy Woe be to that ioy that hath not humiliation anteceding it it is hypocriticall and vnsound 2. This true ioy is knowne by the degree for it carrieth a man into an extasie for as the obiect therof excels all terrene earthly things as the obiect of true ioy being God himselfe Christ Iesus the assurance of the graces of the Spirit the word increase and spirituall growth in grace c. so doth the Christians joy in them exceed all other ioyes Thy Law is better to me then thousands of siluer and gold Ps 119 7â— Ps 137.6 Againe If I preferre not Ierusalem to my chiefe ioy The hypocrites ioy neuer exceedes the ioy in the world the profites and pleasures of this world doe more affect their hearts then the ioy of these supernaturall superexcellent heauenly things The truely wise marchant sels all for the blessed Pearle of the Gospel Mâ—â— 13.46 and goeth away reioycing also And if this be so how few found beleeuers doth this world afford that for the measure degree of their ioy can free themselues froÌ„ being hypocrites and who if this be a truth shal be saued 3. It may bee discerned and knowne by the blessed effects thereof 1 This ioy stands by a man when all other ioyes fade relinquish forsake him euen in adversity as wel as prosperity and this the Prophâ— Hab. 3.17 â—â— Habakack liuely expresseth For the sigge tree shall not flourish neither shal fruit be on the vines the labour of the oliue shall faile and the fields shall yeeld no meate the sheepe shall be cut off from the fold and there shall be no bullocke in the staules What more miserable condition can befall the sonnes of men yet behold this sweet ioy comforts them But I will reioyce in the Lord I will ioy in the God of my saluation So that no condition of the true childe of God can bee so miscrable in this world but that the ioy of God will comfort and sustaine them The same doth Paul testifie we reioyce in tribulation Rom. 5 3. Phil. 2.17 and of himselfe and the rest of the Apostles he saith And though I be offered vpon the sacrifice and seruice of your faith I am glad and reioyce with you all 2. This ioy marres distastes all carnal ioyes whatsoeuer it makes a man sind little or no relish or taste in earthly delights they will be to him as the white of an egge wherein saith Salomon what sauour is there If men had receiued this true ioy once wee should soon see a change in their conuersation there would not be such wide gaping and laughter in vaine and foolish jestes apparel and a thousand things of this sort as now there is 3. Iaâ—â—â— It will keep a man from masterlines and censoriousnes of others as also to be compassionate and tender hearted to sympaâ—hize in the wants and sorrowes of others especially such as are vnder spiritual afflictions 4. And last effect of true ioy is as it springs from true humilitie and godly sorrow so it ends in it and destroyes not but preserues that blessed grace it keepes the soule in a preparednesse and apeâ—esse to acknowledge his owne vilenesse vuworthinesse of so great a portion and mercy from God as this ioy is Thus haue I according to my vnderstanding and gift receiued from God expressed my thoghts and meditations touching this sacred point and the true tryall thereof whereas the joyes which are temporarie or from the illusisions or methods of Sathan comfort no man in adversity finde sweetnes in carnal ioyes are masterly and censorious and make men proud and aduaunce themselues and are in all things contrary vnto the holy true ioyes which the Spirit of GOD doth exhibite and giue vnto those which seek true ioy in vnfeigned and godly sorrow 1. Quest. But may some humbled beleeuer say I can finde little comfort or ioy what aduite will you giue me or what shall I doe to get this sweete grace of happy ioy into my heart Answ 1. Take heede of such things as grieue the fountaine of true ioy which is the blessed spirit of God as the Apostle sayth And grieue not the holy spirit of God by which yee are sealed vp to the day of redemption of which I will giue you a taste 1. Beware thou neglect not the renewing of thy holy faith dayly nor the duties of mortification as examination of thy slippes and faylings which will bring thee to vnfeigned confession and acknowledgement of thy sin to God that prouokes the soule to godly sorrow and so to prayer opens a doore to consolation for the heart gathers soyle euery day and if it be not washed and kept cleane by these mundifying waters the vncleanenesse of the soule will grieue the blessed guest the spirit and so keepe out these blessed ioyes 2. Beware of a barren and vnfruitefull heart for vnprofitablenesse is the cause of much disrest to the soule 3. Beware of neglecting the meanes by which the spirit exhibites this true consolation which are both publike and prinate a Christian must not looke for miracles but if he would haue it he must diligently attend the meanes which are the ministrie of the word Sacraments and prayer and for the priuate especially neglect not priuate prayer from whence the spirit of God doth most frequently administer this ioy 4. Take heede thou bee not oner borne and ouer ruled by euill affections as passion enuie pride immoderate cares and the loue of the world all which and many more doe exceedingly quench and dead the consolations of the spirit of God 5. Lastly beware of the loue of any one sinne though neuer so secret for it betraies the euidence of thine vprightnesse and how eanst thou expect any other then blasted ioy and comfort when thou hast lost or forfeyted the euidence of thy assurance 2. Be exceedingly carefull to do such duties as bring true comfort as 1. Be diligent to know the difference betwixt counterfe it graces and true sauing graces for the Deuill mans corruption hath framed a counterfeit shaddow of euery vertue so that if thou be ignorant of the methodes deceites bee not able to get good cuidences and signes of the truth and soundnesse of them the heart will be distracted with feares and doubts and be a meanes of vnrest and vnquietnesse Is 55.15 and so depriue thee of this ioy to bee Gods seruant which otherwise thou mightest inioy be sure 2. Voluntarily seeke godly sorrow and try it according to the former rules be importunate with God by prayer and the vse of all the rest of Gods ordinances and neuer giue ouer drinking euery day a draught of humiliation vntill thou feele in thy selfe some good degree of softnesse of heart that it may oft bleed inwardly in the sence and feeling especially of thy beloued sins committed not
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