as all other graces bee called Gods worke because it is hee which doth all the worke his spirit making his ordinances effectuall and therefore is that spirit called n Zach. 12.10 the spirit of mourning and supplieation and promised to all the faithfull yea put in the forefront of that blessed new Couenant which the eternall makes with his people o Ezec. 36.26 A new heart will I giue them and a new spirit will I put in their bowels and I will take away their stonie heart and giue them an heart of flesh And this spirit apparantly manifests it selfe in godly sorrow by refasolating and comforting the heart strengthning quieting and refreshing the soule with sweete showers and influences from the head Christ with vnspeakeable secret ioy peace and contentation as also affecting so the heart as it bendeth the desires thereof to the obedience of God in all things in trueth though not in perfection Yet this wee are not to suppose the Spirit doth without meanes miraculously and extraordinarily but by such ordinary meanes as God in wisedome hath appointed to the same purpose as 1. The ministery of the word is the principall as appeares in these 3000. Conuerts Dauid Iosiah and others When they heard it saith the Text p Act. 2 41â— They were pricked in their hearts c. When Nathan sent by God himselfe to preach to Dauid and had deliuered his message cried out q 2. Saâ— 1 â—0 13. I haue sinned against the Lord r 2. King 22 11. When Iosiah heard Shaphan read the Booke of the Law he rent his clothes and wept c. And saith Ieremie Å¿ Ier. 23.29 Is not my word like a hammer that breakes the hard stone 2. The sacrament of the Supper is another meanes for by it saith the Apostle t 1. Cor. 11. We remember Christ his death and both these are intended I doubt not by Paul when hee saith to the u Galat. 3.1 Galatians that Christ was before them crucified and slaine in the ministerie of the word to the eare and in the Sacrament of the Lords Supper crucified and slame by the eye to the vnderstanding in the breaking of the bread and powring out of the wine visibly before the people and thus is this godly sorrow wrought ordinarily in the heart both by the word Sacrament that blessed sweet grace of consideration wrought by the spirit of God making both the other effectuall for this purpose that a man now bethinkes himselfe my sinne is the cause of all this torment which Christ the blessed Sonne of God indured and therefore affectes the heart with godly sorrow for it Yet doth it not immediately breake forth but the Word Sacraments sometimes inject certaine scintillutae or sparkles which lye hid sometimes in the heart a good space euen in the childe of God and therefore the Lord vseth another meanes 3. Afflictions which are his rod which though they are not able to conuert a soule no more then the Sacrament yet are afflictions preparatory meanes to set the word on worke as in w 2. Chrâ— 33 11. Manasseh he questionlesse had oft heard the word in the time of his good Father the Paragon of all the Kings of Israel and Iudah but it little helped him therefore God bound him in chaines and sent him to Babell and when he was in prison and fetters hee bumbled himselfe greatly before the God of his fathers c. This also is manifest in x 2. King 20 2. Hezekiah and especially in the y Act. 16.29 Iayler when hee saw the Earthquake and opening of the prison doores he cryed out What shall I doe c. So that I say not that afflictions can conuert a soule to GOD for then mee thinkes Pharaoh must of necessitie haue beene a conuert who had tenne fearefull plagues and yet drowned and likely damned but I say sometimes they make way for conuersion by preparing the soule to attend and hearken to the word and also when men haue heard the word and the immortall seede is sowen there as a graine of corne sowen in a field lyes somtimes long vntill a ground raine moysten it and then springs as in Physicke a pill or potion lyes in the stomacke an houre or two and neuer stirres the party yet let him drinke warme broth or posset-ale which haue no facultie of themselues to purge yet setteth the Physicke on worke so doth afflictions the word preached and the seed sowen tenne twentie or thirty yeares before and it may be affected the heart therewith at the present but it blowes ouer againe with thorny cares or pleasures then comes the rodd of God and sets all that word on worke and brings forth not an Embrio or abortive birth but this blessed grace of godly sorrow which when it once seazeth vpon the heart eateth vp all worldly and carnall sorrowes as z Exod. 7.12 Moses his rod did eate vp all the inchaunters roddes and Serpents yea the least scruple of this godly sorrow would weigh downe a pound of carnall or legall sorrow and end in sweete true ioy and contentment Consider this yee that spend dayes weekes Moneths and yeares in worldly sorrowes without ease or comfort learne this lesson and practise it and my soule for thine thine end will bee peace and invaluable consolation 2 Signe of this godly sorrow not onely that it is fruitefull but brauncheth forth into variety of good happy fruit and therefore not onely true beleeuers in Scriptures are compared to t Psal 1.4 trees planted by the riuers which bring forth fruite in due season and in euery season as the tree of life bearing twelue sorts of fruit euery moneth but especially true mourners whose sorrow ends in joy u Is 61.5 To appoint vnto all that mourne in Zion and to giue them beauty for â—shes the oyle of ioy for mourning the garment of gladnes for the spirit of heauines that they night be called true of righteousnesse c. And thâ—se parties and these graces are not such as are obnoxious sterility and barrennesse or to beare euill fruite but such as by nature are fertile and beare good fruite as w Psal 30. â— 14. Psal 52.8 Iames 3.12 vines oliues figges and such like Therefore in such trees barrennesse or vnfruitfulnesse alone is cause enough to make them fewel for the vengeance and wrath of the Almighty and so not onely the x Is 5.4 wilde vine that bare wilde grapes and bad fruite contrary to the expectation of the Husbandman y Zach. 15.2.3.4 Luke 1 6.7 but the barren vine and fruitlesse figge and z Mat. 3.10 7.19 euery tree that beareth not good fruite is hewen downe and cast into the fire Now let vs see what fruites this grace bringeth forth that by the branches and fruites wee may know it to be right and a plant of sauing grace planted by the finger of God a Mat. 7.16 for by
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
sweete and pleasanc to the vpright or should I be a false Prophet to speake peace to the wicked h Isa 57.21 to whom there is no peace This subiect that I purpose to intreat of is to direct the humbled sinner as the i Gen. 11.19 Angel did Hagar to the spring of water to refresh her thirstie Son Ishmael to the liuing waters of spirituall and true consolation a Riddle a Mysterie and a Paradoxe to nature the world to whom it is a true axiome maxime that euerie like begets his like as beasts birds fishes and creeping things being the sensible creatures and all plants hearbs and trees being the vegetatiue creatures hauing onely the life of increase it is also a position true in nature that contraries doe not beget or preserue their contraries but destroy and consume them as the fumes being hote and dry and the vapors and cloudes cold and moyst k Iob. 36.33 What combate and opposition is there as appeares in thunders and lightnings which are neuer quieted but by the rupture and breaking of the cloudes and vapory substance to make way for the fiery exhalations evacuation But behold here one of the wonders of the most high for his works in creation prouidence and the regenerating of men are contrarie to all the vnderstanding of nature as he brought l Gen. 1.3 light out of darkenesse the rainebow m Gen. 9.12 a signe of present raine for the most part and yet an euerlasting signe of the Couenant that God made after the deluge that hee will neuer destroy the earth any more with water He brings life to all his elect but out of death euen the death of his Sonne hee brings good out of euill euen out of the most exquisite villanies that euer were as out of Iudas his treason and all the wicked conspiracie of the high Priests Scribes and Pharisees against his eternall Sonne so in this particular ioy comfort peace and felicitie is promised to the righteous but arising out of a strange branch and that which is opposite thereto in all mens opinion euen sorrow and howsoeuer it cannot be a true position in naturall things yet it is a sound sure position in Diuinitie for being both graces of the spirit of God they doe conserue and not destroy each other The inducements perswading me to this subiect are 1. If it were possible to awaken this sinnefull world to consider that God cals them to mourning girding with sackcloth fasting and prayer in the sence of their owne sinnes and the sinnes of the time and land where wee liue and behold as the Prophet sayth m Isa 12.13 Killing Oxen and slaying sheepe eating and drinking c. a horrible sinne to be set vpon their jovall and mad mirth as the wise man speakes throwing axes edge-tooles firebrands and deadly weapons at the faces each of other saying am I not in jest When the Lord cals for lamentation and mourning Luk. 6.25 O ponder the woe of our Sauiour you that forget God Woe be to you that now laugh for you shall mourne it may be when it is too late 2. That I might direct the poore humbled Soule which though they be but few scarce one of a family or ten of a Tribe the true way to the consolations of GOD n Isa 55.1.3 that they may receiue the wine and milke of comfort and their soules may liue time hath beene Oh that I might truly say time is when wee that are the dispensers of the mysteries and treasures of God I speake experimentally haue not inioyed time three or foure houres after a Sermon to eate or refresh our selues for answering the doubts of perplexed and afflicted consciences a happy worke But now Oh the obdurate and adamantine hardnesse of heart an afflicted spirit is as a signe wonder in Israel yet blessed be God some there are for whose cause and of a tender commiseration and respect my soule desires to vndergoe any taske or trauaile for their ease refreshing and releefe I haue knowne some in terrors of conscience Prou. 18.14 and vnder the vexation of a wounded spirit which the wise man saith Who can beare tenne twentie yeares when I was not so able to administer consolation which might haue beene soone directed and recouered with the assisstance and blessing of the spirit of God Now for the point it is a certaine truth that there is no true ioy to bee expected before the heart be humbled with sorrow in the sence and feeling of a mans sinne 1. Because the current of all the promises runne thus Our Sauiour who best knew to administer a word in season pronounceth mourners onely to be happy o Matt. 5.4 Blessed are they that mourne for they shall be comforted and Dauid by the spirit of God teacheth this p Ps 126.5 They that sow in teares shall reape in ioy Againe q Ps 30.5.11 Weeping may abide in the Euening but ioy commeth in the Morning And in the 11. vers Thou hast turned my mourning into ioy thou hast loosed my sacke and guirded mee with gladnesse thus he proclaymeth this experiment to the comfort of all succeeding ages and professeth that hee will for that favour prayse God for euer 2. A broken heart are the sweete odours and sacrifices acceptable to him and the Prophet vtters it as if it were all better then all r Psa 51.17 The sacrifices of God are a broken and contrite heart and that he will neuer despise it what could be spoken more amply then this 3. The Lord himselfe professeth that hee will take vp the contrite heart to keepe his royall Court of refidence there and to reuiue that spirit Å¿ Isa 66.2 To him will I looke euen to him that is poore and of a contrite spirit and trembleth at my word that is receiueth my word and doctrine with feare and trembling Quest But doth the promises of happinesse and beatitude belong to all sorrowes indefinitly Answ That were too large and layes open a doore of happines to many which sorrow and that excessiuely yet shall vndoubtedly perish there must be therefore issued out as the Lawyers say a Writ of melias inquirendum which I will doe by a distribution of sorrowes and mourners into their seuerall rankes and answere till I come at the true sorrow as the Lord answered t 1 Sam. 16.7.12 Samuel when he sent him to annoint Dauid King of Ifrael the sonnes of Ishai being brought Eliab Abinadab Sbamuah the Lord said to each seuerally the Lord hath not chosen him nor any of Ishais seuen sonnes vntill Dauid came and then the Lord answered annoint him King ouer my people for this is he We are therefore to obserue three kindes of sorrowes 1. Naturall sorrowes 2. Vnnaturall diabolicall or diuelish sorrowes 3. Supernaturall The sorrowes of the afflicted scandalized I call naturall because they proceed from nature and naturall causes The sorrowes
speciall to Gods people f Mat. 10.15 and a specificall worke of the holy Ghost neuer yet did God vouchsafe this gift or grace vpon hypocrite or reprobate but vpon his owne speciall beloued ones and neuer did true beleeuer want it though some haue wanted the sence of it stiled in Scripture h 2. Cor. 7.10 godly sorrow or a sorrow for God offended beloued put in the forefront of the blessed Couenant which God makes with his people i Ezec. 26 3â— A new heart also will I giue you and a new spirit will I put in your bowels and I will take away your stonie heart and giue you a heart of flesh But that we may apprehend and receiue this grace more perspicuously what it is let vs a little consider the rife and immediate branch out of which it springs and sprouts which is loue in this manner when faith hath apprehended the loue of God for the pardon and remission of sinnes our full iustification and adoption through the bloud of Christ Gods loue being shed abroad in our heartes by the holy Ghost the heart is immediatly rauished and inflamed with the loue of God againe and then the consideration which is as a blessed light held out to the mind le ts the soule see as in a chrystall glasse all the sinnes that it hath committed against the mercy goodnesse gratiousnesse and bountie of that gracious louing Father how they haue dishonoured his blessed Maiesty grieued his good spirit and deserued his wrath now it lookes vpon Christ whom his sinnes hath pierced through and considers with it selfe it was not Iudas Pilate the High Priest Scribes and Pharises that crucified the blessed Sonne of God but my sinnes haue nailed him to the Crosse and pierced his pericardion and caused his heart bloud to issue forth thus doth Peter beate home this point to the conscience in that excellent and fruitfull Sermon wherein three thousand were converted of whom sayth hee k Acts 2.3.16 Yee are now the betrayers and murtherers Could they or the whole world haue crucified Christ no verily when hee did but aske them l Iohn 13.4 whom seeke ye they fell baeckward to the ground his wordes were able to vanquish infinite millions and as himselfe speakes to Peter m Mat. 26.5 thinkest thou not that I can now pray to my Father and hee would giue me more then twelue Legions of Angels one whereof n 1 King 19.5 slew a hundred fourescore and fiue thousand in one night and o Gen. 12.29 all the first-borne of Egypt in a night It was then thy sinnes my sins and the sinnes of all the â—lect that crucified Christ which the Prophet Zachary aptly expresseth p Zach. 12.10 They shall looke vpon him whom they haue pierced through Amaritudine afficientur sicut amaritudine afficâ—tur quispiam and they shall mourne for him as one mourneth for the losse of his only sonne And for the measure of their sorrow the Hebrew expresseth it liuely Arrius Montanus translates it significantly amarificare enm c. This this I say is the sweet braunch whence this blessed grace doth issue and spring fonrth and hee which mourneth with this sorrow shal haue the issue and fruite thereof in joy heere and consolation vnspeakable and glorious hereafter Quest May not a godly man deare and precious in Gods account mourne and sorrow for sinnes with deepe lamentations and yet not bee the right and true godly sorrow Sol. Yes questionlesse it is the case of many a good man and that will appeare by these reasons 1. Because the sorrow euen of some speciall beloued ones continues long vpon them I haue knowne some seauen ten yea twentie yeares in afflictions of minde tormented and vexed with the sence of their sinnes and yet haue found little or no comfort which they should haue done had their soules been directed by any that had the tongue of the learned to administer seasonable direction for so is the ordinarie current of the promises n Ps 30.5 Sorrow ouer night but ioy in the morning Againe o Ps 126.5 They went out weeping and carried pretious seed but they shall returne with ioy and bring their sheaues after them Thus in the examples of p 2 King 20.25 Hezechias who turned his face to the wall and wept and presently receiued consolation And Iosiah who when hee heard the Booke of the q 2 King 22.8.12.13 Law found by Hilkiah and reade by Shaphan rent his clothes and wept sore sent to Huldah the prophetesse to inquire of the Lord for him and his people received a gratious answere and was comforted 2. When euen a godly man cryes and roares onely in the sence of the paine and smart of sinne yet it neither brings glory to God nor consolation to his owne soule it is not godly sorrow yea though the object be God offended as 1. When men are impatient or distrust GOD of his word providence and promises the Highest is so farre from being honoured thereby as that he is highly dishonoured and himselfe no way eased but his griefe augmented and increased 2. That sorrow which brings glory to God and good to the party workes in the soule a sweet motion and inclination of the heart to loue God and so to pant desire and breathe after the sence of Gods fauour and loue as the Spouse in the Canticles r Cant. 5. â— Christ let fall some droppes of his precious grace into her heart which inflamed her so as it inforced her to seeke him indefatigably vntill shee had found and imbraced him and had beene imbraced by him but if the Å¿ Ps 51 1â— Spirit in sorrow being grieued with-draweth himselfe and the heart is dead and feeles no motion to sue vnto God O beware of such a sorrow trust it not it is like to bee vnfound as t Gen. 3.8 Adams which caused him to run from God and hide himselfe in the thicket which brought nought but shame but the sorrow of the u Luke 15.18 Prodigal inclined his heart to returne vnto his father and w Inbn 12.3 that of Mary Magdalene drew her heart and body neerer to Christ 3. That sorrow vnder paine though God offended bee the object thereof which is not accompanied with confession and relinquishing of sinne though of a godly man is not right because it hath not the promise of remission which onely is made to a true confessioÌ„ which issueth onely out of godly sorrow q Iohn 1.9 If we confesse our sinnes he is faithfull and true to forgiue vs our sins and to cleanst vs from all vnrighteousnes Oh sweete ground and foundation of consolation for faith to lay holde vpon but on the contrary r Pro. 28.13 hee that hides his sinne shall neuer prosper that is in grace and consolation not onely to confesse but to relinquish the sinne else men doe like a Cut-purse that
the fruite it shall be knowne These are of two sorts 1. Speciall or respecting our owne particular 2. Generall or respecting others Those that are speciall respect our selues are of fiue seuerall sortes 1. For corruption of nature 2. For speciall sinnes after calling 3. For hardnesse of heart 4. For the absence of Christ 5. For want of the meanes Generall or respecting others 1. For the dishonour of God in publique abominations 2. For the miseries of the Church 3. For Gods anger threatning 1. Point For the corruptioÌ„ of nature thus Paul cryeth out a Rom. 7.24 O wretched man that I am who shall deliuer me from this body of death And Dauid b Ps 51.5 I was conceiued in sinne and warmed in iniquity this like a loathsome leprosy gangrene harh spread it selfe ouer the whole man howsoeuer not in the substance yet in all the faculties of soule and body and made vs as a tainted seede poysoning and contaminating euery thought word and action and is the bell-damme of all the euils that proceede from vs as our Sauiour sayth c Mark 7.20 21.22.23 from the heart proceedes adulteries murthers thefts euill thoughts c and these defile a man yea it so defiles vs that vntill we be washed effectually in the bloud of Christ al our thoughts speeches actions naturall ciuill are sin our best actions are as the fathers speake but beautiful sins after our regeneration and effectuall calling it puts a stainâ— vpon our best seruices euen ouâ— prayers hearings readings c that we had need to returne anâ— aske forgiuenesse pardon foâ— the defects of them and these robes must be tinct and washed c Apâ—â— 7.14 white in the bloud of the Lambeâ— that they may appeare amiably in the eyes of God withouâ— which there is pollution enough vpon them to cause the Lord to abhorre and detest them this wee doe and must carry abouâ— with vs so long as the soule inhabits these earthly tabernacle Oh where are these mourners that lament and bewayle this spawning and mischieuous sin if a man should poyson the fountaines and springs of waters all men would cry out against such a monster but this is infinitely more vile yet who complaines of it is sorrowfull vnder the sence feeling thereof or cryes for the crucifying power of the Lord Iesus to subdue it Yet this depraued condition is the estate of euery mothers childe as well hee that sitteth vpon the Throne as hee or shee that grindeth at the mill d Iob 15.15 what is man that he should bee cleane or hee that is borne of a woman that he should be iust beholde he found no stedfastnes in the Angels and the beauens are vncleane in his sight how much more abominable is man c. This Paul proues out of the Psalme e Rom. 3.10.11 Ps 14.1.3 There is none that doth good All are gone astray c. Oh that men would throughly consider this how would it cause all the jovall Laddes of this world to turne their tunes from songs drinkings merry-meetings and healthings into howlings lamentations and sorrowes and it would change our sorrowes that bee Ministers into rejoycings and thankes-giuings to see them with humbled hearts cheeks bedewed with brinish teares inquiring after wholesome Physicke for the quieting of their crasie wounded consciences and saluation of their soules Oh that God would open the eyes of this blinde foolish world that they might know feele this wofull misery and Oh that it would please his Highnesse to giue his poore Messengers occasion of labour and rejoycing this way 2. Point For speciall sins after effectuall calling for which there is in the childe of God a large measure of sorrow and griefe for diuerse causes 1. Because God hath vouchsafed more mercies then to the world or to themselues before their calling to common ordinary blessings hee hath added supernaturall spirituall and celestiall fauours and therefore lookes for better fruits Å¿ Mat. 25 29 for to whom much is giuen of them much is required 2. Because hee hath giuen his Spirit and all the graces thereof so that as the Apostle sayth f 1 Cor. 1.7 they are not destitute of any grace and therefore of more abilitie to resist tentations then formerly the sinners of Sion are the most offensiue to his blessed Majestie the sinnes of the world euen their grossest abominations as drunkennesse whooredomes oathes blasphemies are not so vile as the sinnes of his owne people they haue more knowledge of his righteous wil of the stratagems of Sathan deceitfulnesse of their owne heart and the danger of sin Oh that therefore we would be admonished to beware of theÌ„ for time to come and to bewaile such as are already passed vs in the superabundant patience of God 3. g Ephes 4.30 They grieue the Spirit of God by which they are sealed vp to the day of redemption that blessed Guest hauing taken vp their hearts to bee his habitation h Ephes 3.17 by faith when they open the doores to let in rogues and villaines his enemies to robbe and spoyle his habitation to defile and like swine to lay-staule it is there not great cause of griefe to that sacred and blessed Spirit who could indure this indignitie If any man should offer it to a Kings Pallace would it bee tollerable and shal the Eternall God suffer it without speciall correction and chastisement thereof especially considering the good motions daily of this sweet Guest and his combating and resisting against them is it any wonder if hee visite them with terrors of conscience want of the sence of his presence and joy of his saluation such like buffetings 4. These awaken the conscience who hath admonished them against those sinnes being sanctified by the holy Spirit now set on fire with clamours and out cryes against the offendors that wheresoeuer they ride or come they carry this tormentor about them a wofull condition and it will neuer bee quiet to rest or bee silent except it bring them vpon the knees of soule and body to seeke reconciliation or else bee husht stilled with buffetings and ill vsage to benumme it a medicine worse then the disease 5. These cause the Enemies of God to blaspheme the way of righteousnes euery base Varlet will exclaime against such a man yea the floud-gates of blasphemy wil bee opened against not only him but against all that professe the same truth and against the profession the roaring Laddes and society of drunkards and the riffe-raffe will make songs of him as they did of Dauid as himself speaks i Psal 69.12 the drunkards and abiect slaues made their songs of me and all the country will be on a hurry that the people of GOD hang the head with griefe and sorrow to behold heare these things and in all these respects is there not great cause thinke you that a good heart should
rest of the sauing graces of Gods Spirit and so are in doubts and feares and the Spirit of bondâ—ge as the Apostle cals it 2. Some are ignorant of the causes of true ioy as that their names are written in the Booke of Life Iohn 1. that they are borne not of the will or blouds of men but of God sonnes of the most high heires yea coheires with Christ the naturall Sonne to an eternall Kingdome by adoption grace members of Christ estated into a blessed interest and right to al the creatures blessings and ordinances guarded by Angels kept by the Almighty himselfe and his power vnto saluation 3. They obserue not or conceiue how the Spirit of God doth exhibite and giue this ioy and comfort in the due vse of his ordinances as the ministry of the Word Sacraments and Prayer or else in the due vse of the priuate as meditation conference prayer reading singing of Psalmes c Ioh. 16.24 so grieue the holy Spirit 4. Ier. 33.3.8 They doe not seriously seeke the pardon of sinnes as condemned prisoners at the barre importune the Iudge for their liues or if they pray sometimes it is but seldome 4. They are not conscionable in the practice of all the duties of godlines they sowe not good seed a Iob. 4.36 Gal. 6.8.9.10 that be which soweth and he that reapeth may reioyce together Could men bee more fruitfull in wel-doing they should haue b Mat. 25.21 Is 35.8.10 more joy sterility barrennesse brings anguish and sorrow and fruitfulnes in obedience brings consolation and abundance of peace and heauenly delight and joy 5. Many are incumbred and intangled with some grosse sin as the sin of their nature or of their particular calling which hinders this consolation and joy of the soule Pro. 25.6 The transgress on of the wicked is his snare but the righteous doth reiâ— yâ—e and sing 6. They receiue not the Law of God into their hearts which if they did beholde the promise verse 11 Is 51.7.11 The redeemed of the Lord shall returne come with ioy to Siâ—n and euerlasting ioy shall bee vpon their beads c they only haue an idaea or superficies in the brain but it comes not into the heart 7. Many liue not in peace but are passionate and contentious and so breake off all their ioy or at least hinder and weaken it much for passion contention and pride do strangely though secretly disturbe and hinder the consolations of God therefore doth the Apostle exhort the Corinthes Be of good comfort bee of one minde 2 Cor. 13. â— liue in peace and the God of loue peace shal be with you 8. They sorrow not for their sins or not with godly sorrow for if they did Ps 126.5.6 Is 61.1.2.3 they should reape in ioy Thus it manifestly appeares that true Religion the profession thereof is not the cause of the vncheerefulnes heauines and sorrow that is in the world but the cleane contrary and that the fault is the corruptioÌ„ which is in men and therefore let vs lay the imputatioÌ„ blame where it is in mans owne corruption and defects Againe such professors are to be blamed as leade a melancholick he any vncheerefull life because thereby they obscure the lustre and glory of their Christian profession and are a dishonour to their Lord and Master for the world that know not the priuiledges and libertie of the sonnes of God easily thinke they serue a hard and rigide master or father who is not willing to haue his children and seruants inioy any sweet mirth or liue sweetly and comfortably They doe besides al this hinder wrong themselues by detaining themselues from thankfulnes it is also an obstacle to their faith pravers layes them open exposeth them to temptations or apostacy generally vnfits them to all the duties of piety and righteousnes And for the most part this deapnes of spirit and sadnes ariseth from passion pride worldly sorrowes and griefes or some of the causes before specified Quest But seeing so many sortes of false joyes may be are oft in the soule by what characters and symptomes may the true ioy bee discerned from the counterfeit especially the illusions of the deuill and temporary joyes of the hypocrite because an hypocrite goes farre especially in ioy yet lose his soule bee damned in the end for hee may receiue the word with ioy taste the heauenly gift haue some apprehension of Christs excellencie some sight of Gods fauour some worthy though but generall gift of the Holy Ghost and an hope of euerlasting life as appeares by the text of Scripture in the margent all which concurre together to lift him vp with false ioy yet lose all and his soule too Answ I consider the examination of this grace three wayes 1. In the causes thereof it ariseth from the apprehension of celestiall and heauenly things It is kindled vpon the sence of Godâ— fauour and is a blessed handmaid of faith and therefore the Apostle Peter annexeth it to beleeuing 1 Pet. 1.8 Psal 4.6 Lord life thou vp the light of thy countenance vpom mee thou hast giuen me more ioy of heart c. 2. That our names are written in the Booke of Life a greater cause of reioycing by the restimonie of our Sauiour Christ himselfe â—â—â—e 10.20 then to worke miracles and cast out deuils and greater cause of ioy then wisedome strength riches c. to know God that he is mercifull in the assurance of Gods election and blessed resurrection and eternall life that our soules shall liue immortally happie 3. It is exhibited and giuen by the holy Spirit of God and ordinarily the soule as it were retyring it selfe into the sweete presence of God to haue some spirituall Soliloquie or priuate conference with him but especially principally in meditation primate prayer are these sweet ioyes selt though not onely but the soule doth draw the wine of ioy out of all the wels of saluation Is 12.3 but euery Christian soule who vsually trades with God can experimenlally iustifie this truth that it is felt most frequently and liuely in meditation priuat prayer Is 32.3 4. The Spirit neuer speakes coÌ„fort to the soule but from the written word and promises of God and therefore the Apostle saith to the Ephesians After they beleeued Eph. 1.13 they were sealed with the holy Spirit of promise If it witnes seale and comforts not from the sacred promises it is a delusion of Sathan and not true ioy 5. It vsually followes humiliation and godly sorrow for sinne which is that true right branch that beares it our blessed Sauiour was sent to comfort those that mourne in Zion Is 61.2.3 to giue them beautie for ashes the oyle of ioy for mourning the garment of gladnes for the spirit of beauiues c. Ioh. 16.20 23. Verily I say vnto you ye shall weape
onely against a God of infinite Maiestie Psaim 126.23.5.6 Isay 61.3 Maith 5. â— power c. but especially of infinite sweetnesse goodnesse mercie graciousnesse bounty and loue who hath giuen thee so much and forgiuen thee so great a debt and against CHRIST pierced him through with so infinite sorrowes for these blessed ioyes are promised to most felt of those that mourne most for their sinnes 3. If yet thou findest not comfort these spirituall ioyes adde fasting to put wing and feruency to thy prayers performe with through humiliation of thy soule seeke in all the records of God if euer any Church in generall or any particular and priuate man euer went away without some speciall sweet answere from God in his greatest disrest vnquietnesse thinke thy case shall not be singular but the Lord will be the same to thee that hee hath beene to other of his seruants in former times 4. If yet thou findest not answere to thy desires vnfolde thy griefe to some mercifull experienced Christian who may administer true consolation and especially some faithfull experienced man of God who though as Elihu speakes hee bee but one of a thousand to declare vnto man his righteousnesse Iob. 33.23.26 yet he will haue mercy vpon him and will say deliuer him that he goe not downe into the pit for I haue receiued a reconciliation Then shall his flesh be as fresh us a childes and shall returne as in the dayes of his youth He shall pray vnto God and he will be fauourable to him he shall see his face with ioy c. Thus did the Spouse find her welbeloued Cant. 3. she went and inquired of the watchmen and vvhen shee was a little past shee found him whom her soule loued Many a poore soule is kept in heauinesse a long time by Sathans policie labouring with them to keepe secret his subtilties their own wants which by wholesome counsell might easily and speedily be relieued and comforted 5. If yet thou getest not comfort trauaile with thine owne heart to delight in the Lord and then the promise is hee will giue thee thine hearts desire thou shalt neuer get these sweet refreshings and spirituall ioyes except thou loue to be Gods seruant delighting in him and all his holy ordinances obserue how liuely and plainly the Lord expresseth this Also the strangers that cleaue vnto the Lord to serue him and to loue the 〈◊〉 of the Lord Isay 56.6.7 and to be his seruants euery one that keepeth my sabaoth and polluteth it not and imbraceth my Couenant Them will I bring also to mine holy mountaine make them ioyfull in my house of prayer Quest Sometimes I feele spirituall ioyes bue soone loose the sence of them againe what may I doe to preserue both the grace the sence thereof in my soule that it may be habituall in me Answ Trade seriously and oft in all the holy duties of mortification to which the promises are frequently made I instance in three particulars 1. Confession of sinnes vpon which God hath pledged his fidelity to forgiue and to cleanse vs from all vnrighteousnesse 1 Ioh. 1.9 confession if true hath assurance of remission of sinnes iustification out of which springs true and solide ioy 2. Godly sorrow which as you haue seene already ends in ioy 3. Prayer as our Sauiour adviseth Aske and yee shall receiue that your ioy may be ful these sweeten the soule Psal 126.5.6 Mat. 5.5 Iohn 16.23 are the ordinarie conduites of coÌ„solation the heart gathering soyle and corruption daily must of necessitie be cleansed by these or else the spirit will be grieued neyther take away the vnquietnesse or administer those sweete refreshings which otherwise it might inioy 4. Beware of much carnal ioy or external reioycing for the immoderate delighting in outward things is like Opium to the bodie which stupifies the braine and makes it senselesse so doe these earthly ioyes stupifie the soule make it insensible of the consolations of the spirit of God bringing therevpon hardnesse of heart in the things of God and most people hereby are gulled by Sathans stratagemes hindering theÌ„selues from this blessed comfort neuer discerne the cause thereof when they giue to these earthly ioyes eyther prioritie or superioritie 5. Be plentifull in well doing labour that the heart may be like the Tree of life which brought forth fruite not only some kind but all manner of fruite and at al times euery Moneth take vp all oportunitie to doe good for a man can neuer haue assurance of the sinceritie truth of his obedience Psalm 119. vnlesse it be vniuersall to all Gods commaundements as Dauid saith then shall I not bee confounded when I haue respect to all thy commandements This the Lord wisheth in his people when they gaue Moses those faire speeches All that thou commaundest vs from the Lord we will doe Deut. 5.29 and 6.2 The Lord answers Oh that there were such an heart in this people that they might feare me and keepe all my commaundements alwayes that it might goe well with them and with their children for euer Doe any thinke it shall goe well with them or that they can possibly preserue the ioyes of God in the heart that are eyther partiall in their obedience or that performe it but by sits and starts there must therefore care be vsed to preserue vprightnesse for such shall haue an haruest of ioy but if a man nourish but the loue of one sinne its impossible to retaine the ioyes of God Prou. 29.6 In the transgression of an euill man is a snare but the righteous doth sing reioyce especially be carefull to preserue vnitie and peace and procure it in others Pâ—ou 12.20 for to the counsellers of peace shall be ioy 4. Get an humble and meeke spirit for as passion doth disrest and vnquiet the heart so doth pride wonderfully quench and hinder the refreshings of God Isay 29.19 The meeke also shall increase their ioy in the Lord and the poore among men shall reioyce in the holy one of Israel 5. Haue an eye as to the Law which is the rule of life so to the promises which are the legacies of thy father wherein is bequeathed that to thee which wil continually refocilate refresh thy soule hang vpon these as the brests of thy consolation as the Prophet sayth Isay 66.1 That yee may sucke and be satisfied with the brests of her â—onsolation that yee may milke out be delighted with the abundance of her glory And in this two things are to be heeded 1. A faithfull remembrance of the promises for that which is not remeÌ„bred is as if not known the memory therefore must bee carefull to keepe in this office and open the records and rowles of God to the soule to put it in minde of the priuiledges to beâ— reioyced in or else looke to finde little or none of these
ioyes 2. Blessed wisedome to apply the seuerall promises whether generall or speciall to thine owne particular condition and necessitie else they are like abundance of meate in a Cookes shoppe to a hungry stomacke not eaten so are the promises not digested and applied by faith though remembred as fumes of meate to a hungry belly or spirits of wine to a thirsty man not eaten not drunke but poore refreshing or comfort 6. Keepe God in sight and in thine eye still loose not his presence but walke before him in all vprightnesse sinceritie For At his right hand is fulnesse of ioy and pleasures for euermore 7. Neglect not any one of Gods ordinances publike or priuate adde often priuate fasting to thy priuate prayers which will bring comfort search all the Scriptures if euer God refused to giue answer to the prayers of any of his people when the wings of fasting were giuen to cause them soare vp to heauen and its iust with God to blast the vse of the publike as ministry of the word Sacraments prayer when eyther family duties are neglected or the more inward and priuate betwixt God and thine owne heart are eyther neglected or slighted Againe if there be performance of the priuate and the publike despised or neglected yea if but any one of eyther publike or priuate be not conscionably performed it s no wonder though the spirit of God answer not the soule with his sweete refreshings 8. If thou feele the absence or the leafâ— decay of these spirituall comforts complaine betimes for delayes in this cause are dangerous examine the cause why thy beloued hides himselfe be sure to remoue the cause call and seeke after him with all importunitie and neuer giue ouer vntill thou hast recouered againe the sweete sence of his presence as did the Church Cant. 3.4 to catch hold of him Cant. 5.6 and not to leaue him vntill hâ—â— haue brought thee into thy Mothers house c. 9. Beware of the carelesse and perfunctorie vse of any of the ordinances of God for to offer the halt blinde and lame in sacrifice Mal. 1. is abomination to the Lord be sedulous Eccles 4.17 watchful and diligent to doe all duties of pietie to GOD with preparation yea that the very feet of thy soule be eleuated and lifted that thy affections being raised thou mayst offer not a dead but a liuing sacrifice alwaies acceptable to his sacred Excellencie in IESVS CHRIST 10 Lastly take no care for the world nor the things of the world for where the loue of the world is the loue of the Father cannot dwell can a louing and kinde wife carry that respectiue loue to her husband if she see him embrace the bosome of a strange woman and take her into his house to bed and board is it poffible that the Spirit of Christ who hath taken possession of thy heart should shew that sweetnesse in thy soule as formerly if hee see thee take into his house thy heart that filthy strumper the world it is not possible and therefore take heede of receiuing the loue of the world into thy heart if thou purposest to perpetuate this ioy Quest But are these ioyes sensible to euery beleeuer alwayes Answ No for first some are in the nonage and bud of their conversion in whom these ioyes are not felt for these causes 1. Because of their ignorance of the doctrine eyther of true godly sorrow or the true ioyes of the holy Ghost They may say with the Church being asked if they had receiued the holy Ghost since they beleeued they answered They had not somuch as heard this there was an holy Ghost how then can they haue the blessed sence of that which they are ignorant of 2. Some know that there are such ioyes but obserue not how the spirit doth exhibite and giue them in the due vse of the ordinances of God and therefore depriue themselues of the comfort by want of obseruation and by a meere neglect 3. Some haue this ioy obserue and are affected with it for the time but loose the comfort of it from two causes 1. They soone forget the consolation and the ground thereof as the Apostle sayth Yee haue forgotten the coÌ„solation which speaketh ◠〈◊〉 12.5 to you as to sonnes 2. Because they are not well grounded in the assured truth soundnesse of their ioy they suspect it and that breakes off their ioy and dasheth and eclypseth all their solace and gladnesse 4. Some feele exceeding flashes and passions of ioy gladnesse but because they are incumbred with passions of anger and violeÌ„t perturbations arising from their distempered constitution natural turbulent affections this ioy is hindered from being constant and habituall as other wise it would be 5. In some this ioy is solide habituall which constantly ariseth from the assurance of their reconciliation and peace with God though they oft feele not any great passions or rauishings of the heart yet both these may be the true ioyes of the holy Ghost yet the latter I wiâ—â—â— desire from my soule good Reader may be both thine mine owne portion and that for euer Thus haue I lead thee the way by the seeming waters of Marah vnto the true sweet fountaines of Elinâ— where I leaue thee to soâ—ace and satiate thy soule But let the world know that they haue no part in this spiritual ioy as Salomon saith The stranger shall not incâ—â—dle with this ioy hands off it is not for you it is the particular speciall priviledge of the houshold of faith and there is great reason because they haue no cause of true ioy no nor of any ioy at all in them For what cause of ioy hath any man who is dead in trespasses and sins as all vnregenerate men are till the second Adam who is made a quickning spirit to all the elect reuiue them by his spirit grace What cause of ioy can hee haue that is a condemned man as our Sauiour sayth Hee that beleeues not is condemned already that is in Gods decree in the sentence of Gods iust and righteous law in his owne conscience which hath and doth arraigne condemne him if it bee not a sleepe What ioy can a man haue in all his mirth when our blessed Sauiour calleth him from it pronounceth a curse vpon him Woe be to you that now laugh for yee shall howle and weepe Lastly he can no more reioyce in any of the creatures then a theefe in a true mans purse neyther can that bee true joy in the creature which ariseth from the creature resteth in the creature and eleuateth or raiseth the heart no higher then the creature but such is the ioy of the hypocrite euery ignorant ciuill and wicked man and therefort hee hath neyther true ioy or cause thereof Miserable then and wofull is the condition of all the iovall Lads of this world whose Comedy begins and continues here with seeming mirth shall end Tragically in inutterable sorrow heauinesse and vexation and that for euer Whereas the Tragicall beginning of the righteous though it begin in true sorrow yet it is soone recompenced with that true ioy which even for the present is filled with celestiall and heauenly solace and delight and perpetuated vnto all eternitie which I pray God to increase in thy heart by the spirit of comfort for the Sonne of his loues sake Amen FINIS ERRATA P. 11. l. 24. for sensible reâ—d sensitiue p. 27. l. 11. for Shabeans read Chaldeans p. 30 l. 16 for things read degrees p. 36. l. 2 for which come read with Caine p. 37 l. 26. for Amron read Amnon p. 40. l. 1. for though read through p 43. l. 22 for rife read right p. 53. l 18 for saw â—ead behold p. 54. l 22 for people read powle p. 56. l. 17 for depraue read depriue p. 8. l. 6. for hopes read lippes p 62. l. 16 for sence read sence p. 64. l. 8. fer some read soone p 67. 14 for refasolating read refosolating â— 73 l 17. for true read â—rees p. 73. l. 19 adde to p. 134. l. 11 for name read nature p 134. l. 9. for greatfulnes read dreadfulnes p. 135. l 25. for Zeboni read Zeboim p. 136. l. 15 for disabbed read disabled p 138. l 10 for cry read be p. 173. l 9 for of read all p 175. l. 1. for reâ—â—one read reviue l. 2 adde day p 184 l 21. for nener read euer p 211. l. 22. leane out and p. 216. l. 11. for and discouraged reaâ— and be discouraged p. 231. l 9 for performe read performe them p 134 for three read these
Lord Primate he desired the publishing of it to the view of the Church These poore meditations shall be much honoured if you vouchsafe as gracious an aspect to them written as you did an honourable zealous and reverend attention to them vttered by voyce though as a picture expresseth not the life so neyther can writing demonstrate the liuely Energie of the voyce which consists in vtterance action the two ornameÌ„ts of speech I know you delight not to haue your goodnesse diuulged but rather be good then seeme so and that you account vertues fairest Theater to be a good conscience those who shall receiue any instruction refreshing or consolation by this poore worke owe the acknowledgement next vnto God to your Honour who haue so watered and incouraged my poore studies with your beneficeÌ„ce that my barren heart hath blessed be God both by preaching writing yeelded some fruite I hate to be a Sycophant and flatterer yet froÌ„ my heart I wish that all the world vnderstood your Honours disposition both to my selfe in particular and the Common-wealth in generall that all other might be instigated by your right noble example First for my selfe I acknowledge to haue receiued out of your free bountie my meanes and maintenance for which I humbly blesse the most high God and your Honour Lysippus the Caruer worthily reproued Appelles that exact painter because bee had pictured Alexander with a thuÌ„derbolt in his baÌ„d as a God the other vvith a Speare in his hand as a valiant Prince I am perswaded they are more pleasing to your honour that only giue you your due theÌ„ which ascribe to you that which your Hon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not assume Enuy followes vertue flattery nourisheth vice The first Themistocles well perceiued vvho being yet young said hee had done no excelleÌ„t thing because he was not enuied That memorable worke of your Honour worthy to be recorded in pillars of Marble cleansing purging like a happy Physitian this countrey with some partes of Vlster frothose cursed vipers Cockatrices the rebellious kearne who so infested the Countrey that no man had any securitie that eyther his goods life wife or children in the euening could be in safetie vntill the morning insomuch as that night truely be applied to those partes of the Countrey where they ranged and raigned for foure yeares space which Deborah expresseth of Israel in her song In the dayes of Shamgar the sonne of Anath Iudg. 5.6.7 in the dayes of Iael the highwaies were vnoccupied the trauellers walked through by-wayes vntill you rose vp an honourable Father in this our Israel How did those rogues villaines runne vp and downe the countries robbing spoyling all delighting and satiating their greedy vnsatiable lusts in rapine bloud murthers thefts burning the Kings Maiesties most loyable Subiects if the State by your Honours indefatigable labour both of minde and body had not carefully preuented that mischiefe long ere this time our blouds had runne downe the streets our wiues children and goods made a prey to those mercilesse and greedy villaines Right honourable let your memory be blessed vpon earth and leâ— these lines keepe the remembrance thereof to sacceeding ages yet in this so prayse worthy and blessâ—d a worke so prospered by the prouidence and good hand of the Almighty your Honour escaped not the blacke nâ—outh of cankered enâ—ie like Shimei his rayling at Dauid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but these are blowne ouer and they are now ashamed of their wicked scandals The other Phocion knew well to whom when the people gaue a plaudite for his Oration sayd haue I spoken any thing amisse vnawares intimating that popular applause and flattery workes vpon some infirmitie Many haue preuented treachery that could neuer beware of flattery Dauid whom the valor eyther of Aâ—ner or Amasah 2. Sa. 16.3 or the wisedome of Achitophel could vanquish 2. Sam. 11. was yet seduced by Ziba his false tale to iniure honest and plaine hearted Mephibosheth yea how did smiling ease prosperity corrupt that man Neh. 6.10.14 according to Gods ovvne heart Nehemiah could well beware of Tobiah and Sanballat rayling menacing aduersaries but hee was greatly in danger by Shemaiah and Noadiah dissembling Prophets The way Right Honourable to be safe from the sting of these Farantulas Syrens sycophants is to take Dauids counsell Psal 101.6 to haue faithfall associats seruants followers The faithfull in the land shall dwell with mee the vpright in heart shall serue me And to desire with him let the righteous smite mee for that shal be a precious balme Thus humbly crauing of the most high long to continue you vnder his Maiestie by your faithfull counsell a muniment to the decayed estate of this poore Church â—n oritament to the Commonwealth a proppe to Religion a pillar of Iustice a Father to Orphanes a comfortable succour to distressed widdows a sweet delightfull husband to your noble Lady a directing father to your beloued children And the same God preserue you all vnblameable in your spirits soules and bodies vntill the appearing of Iesus Christ So I remaine bound to Your Hon in all humble obseruance R. Olmstead SIONS TEARES OR THE WATERS OF MARAH SWEETNED THe Wise-man sayth that A a Pro. 25.11 word spoken vpon his wheels is like apples of golde with pictures of siluer that is a word spoken seasonably in respect of time place and persons either to awake the drowsie instruct the ignorant comfort the afflicted or strengthen and corroborate the weake and feeble is most pleasant and acceptable If euer there were a time and age when or place where GODS b Titus 1.7 Stewards c 2. Cor. 5.10 Ambassadors d Mal 2.7 Angels e Iob 33.23 messengers and Ministers had need f Is 58.1 cry and not spare then this is the age and this Iland the place For if monstrous abominable and odious profanenesse on the one side impious wicked and detestable Idolatry on the other side with a high contempt of God and his sacred ordinances may make a people immeasurably wicked if sinne brings the curse of the most High as sure g Deut. 28. Leâ—â— 26. it doth then the condition of this Land is wofull and miserable not only in respect of judgment already powred out but also depending especially nourishing in her bosome those locusts and vipers who waite but oportunity to eate out the heart of their mother as will appeare by their owne Writers and practises in that one gun-powder plot how had the deuill assembled in one Courte all the black Guard of hell treason superstition Atheisme ignorance murther bloud fire and sword to bring all to a confused Chaos worse then that Tohn and Bohu h Gen. 1.2 when the earth was without forme And all this forsooth was for the Catholicke cause plotted by the Ignatian Schollers the Iesuites tutored by the Deuils
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
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
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
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
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
his natiue Countrey and though not ignorant of that blessed promise which GOD makes to his Church when they were in captiuity that h Ezech. 1.16 hee would bee a little Sanctuary to theâ— in the countries where they shall come yet his blessed heare breaks forth into that patheticall acclamation i Psal 84.1.2 3. O Lord of hostes how amiable are thy Tabernacles That his soule fainted for the courts of the Lord. as also that the sparrow swallow were happy that might build their nests and lay their young by his Altars c. This liuely affection is in euery one of Christs blessed members O that it were in the same degree but it is in some measure and that for these causes 1. They are spirituall fathers k 1 Cor. 1.15 to beget men to God by the effectuall and powerfull preaching of the Gospel as instruments making vs of children of the Deuill l 1 Pet. 2.2 new borne babes the sons of God in Christ And as spirituall mothers trauaile in birth of vs m Gal. 4.19 till Christ be formed in vs vndergoing great paines to bring vs forth to God and whereas other mothers beare children into misery these into a blessed condition After they haue begotten them thus they doe not as the n Iob 39.13 Estridge which leaues her eggs in the sand to bee scattered by the foote o 1 Thess 2.7 but as gentle spirituall nurses cherish these children p 1 Pet. 2.2 and therefore as new borne babes they desire and in want thereof will cry for the sincere milke of the word that they may grow thereby as euery creature doth in nature They know that this is the food of the soule and therefore rather then they will want this blessed Manna they will as Iacob send into q Gen. 12.2 Egypt for food and knowing that when the Eternall God intends a plague with a witnes against a people he sends theÌ„ a famine Amo. 8.11 not of bread or a thirst of water but of his word that they shall trauaile from citty to citty to finde the word of the Lord and shall not finde it they will not willingly bring this curse vpon themselues as most of our Nobility and Gentry doe but if the Lord send this misery vpon them they mourne vnder it as a most bitter crosse Å¿ Mat. 5.14 They are the spirituall light of the world which without them lyes in palpable thick blacke Cymerian darknesse and therefore hauing receiued Å¿ Exod 28.20 Vrim and Thummim t Apoc. 1. 〈◊〉 as stars in the darkest night shine to others in the light of doctrine and good example and as candles torches spend and consume themselues in giuing light to this darke Egyptian world u Dan. 12.3 therefore shall as starres shine most resplendently in glory for euer and euer Besides God hath appointed them in Christ his stead to seeke and saue what is lost not health impaired as Physicians nor wealth controverted as Lawyers but the lost soule by applying the means appointed by Christ w Iob 33.24 To deliuer the man that he go not into the pit not by working the meanes which is the office of the Spirit but applying them pronouncing the sinners discharge which is the duty of the Minister These things considered is it possible that a true beleeuer should liue without the ministrie of the Word and not bee plunged into deepe heauinesse and sorrow in the want therof it is impossible Quest. But may not selfe-respects carry men along with desire after the hearing of the word preached and to complaine in the want of it Answ Yes verily they may I reduce these to three heads 1. They desire knowledge and indeauour to get it not to edifie themselues that were diuine heauenly wisedome as Salomon sayth x Pro 9.12 If thou he wise be wise for thy selfe nor to edifie others this were gracious loue indeed and a signe of sauing grace as our Sauiour said y Luke 22.32 when thou art conuerted strengthen thy brethren but these are like the butterflye which flyes froÌ„ flowre to flowre to adorne bespangle beautifie her wings so these goe from Sermon to Sermon to know something to be able to discourse finde table talke which is meere Vanity If the honour glory of the Highest were their ayme in the saluation of their soules and labouring to know the will of the Almighty that they might doe it our Sauiour pronounceth them blessed 2. Is worldly profite so long as there is hope that they shall gaine either credite or profite they will heare the Word joyfully b Acts 2.18 Simon Magus will follow the Apostles at the heeles professe he beleeues admire and desire to haue power to exhibite the visible gifts of the holy Ghost and offer large summes of money all for cursed lucre The Iewes after Christ had fed them with bread could neuer be rid of theÌ„ following him from place to place but wherefore was it thinke you was it for his doctrine miracles or himselfe no verily but because of the loaues Profites pleasures and preferments will make a man heare diligently professe openly and Ministers to preach painfully c Iob. 6.16 but if Christ bring no loaues he shall want auditors if the Minister be rich invite them to his table lend them money to answer their necessities and will be ready at euery turne to helpe them in their bodies with cure in Physicke in their estates to helpe them out of straites dangers troubles c. O then they cry out a blessed Minister who would not heare him but if hee be poore and neede their ayde then they forsake him d 2 Tim. 4.10 as Demas did Paul and if euer the complaint of the Apostle were just it is now of Professors e Phil. 2.21 al men seeke their owne and not that which is Christs If hee reproue their ill dealing covetousnesse tale-bearings whisperings hypocrisy they cry out f Amos 7.10 the earth is not able to beare his words if hee speake any thing against Diana g Acts 19.24 then Demetrius the siluâ—â— Smith raiseth tumults in defence of his shrines and cryes out great is Diana of the Ephesians we haue such spirits in our Congregations euery lame hypocrite and halting Professor can draw factions invent scandals aspersions and slanders secretly and therefore the more sinfully to detract from that Ministrie which sometimes they haue praysed admired magnified but this is no new thing and for mine owne part I expect no better seeing they did thus to a g Luke 23.31 greene tree euen the Son of righteousnes how much more to a dry 3. Curiosity and nouelty men haue itching eares A new Preacher if he come away with the olde he is then either too plaine or too eloquent or he hath ouer many points or ouer few or hee vseth to repeat ouer long or else
he neuer speakes of a point but once or he preacheth nought but the Law and damnation or else he speakes of nothing but the promises and the Gospell or he is too earnest or too soft or in his conversation he is ouer familiar or too austere rigide and strange right like those sullen boyes our Sauiour speakes of that would not be drawne out of their sullennesse neither by g Math. 11.16.17 piping nor mourning and then to hatred envying back-biting and slandering or if his conversation be so apparantly gracious as they thinke it bootes them not to traduce him openly yet they cease not to follow him with secret whisperings in corners where the Deuill hath prepared sit eares to attend that hee may further his own stratagems to keepe their soules vnder his vassalage till the hand of the Ciuill or Ecclesiastical Magistrate drawes foorth the sword of Iustice to dissipate such hypocrites and then they either fall away or get to some other new Preacher if possible a soft spirit that will suffer them or if they be deceiued and meete with a man of courage then beginnes a new broyle after tryal for their spirits cannot keepe in vnlesse they be Lords and Rulers ouer all I speake this by lamentable experience and could point out such as these Againe some when a strange matter neuer heard of before is taught it drawes multitudes to heare because say they we neuer heare but there is somthing which we neuer heard before like the b Act. 17.20 Athenians which would heare Paul and inquire the meaning of his doctrine because say they he brings strange things to our eares it was their delight and life to heart and tell newes but Athenians grow weary both of that matter and man when he ceaseth to be new Like the ingrateful h Numb 1.6.7 Israelites when Manna first comes commend it admire it rejoyce in it feed vpon it grow strong by it wherefore I praye It is a new and strange meat But after they murmure and loathe it because of the stalenes notwithstanding their good GOD gaue it them euery day new But Lord where are these mourners for the want of this spirituall Manna For the most part it may bee saide as those to the Prophet i 2 King 2.19 the Land is pleasant as thou my Lord seest but the waters are bitter so men when they come into this Kingdome choose pleasant situations and fertile soyles but their waters if any are bitter all their care is for a body a body but the immortal soule is neuer regarded but pynes and starues and yet they are sencelesse of it Lord awaken their hearts to consider their miserie and bewaile it that it may appeare to their soules that this grace hath possessed their hearts to their eternal consolation Thus of the fiue first that concerne a mans owne particular The second such as generally respect others 1. This godly sorrow affecteth the heart to mourne for the dishonour of God in publique abominations so was Dauid affected with the sinnes of his time k Psal 119. ver 136.139 158. Mine eyes gush out with riuers of water because men keep not thy law And Ieremiah wisheth Iereâ—â— 9.1 Oh that mine head were a fountaine of teares and mine eyes riuers of water that I might weep day and night for the slaine of the daughter of my people c. Thus the good seruants of God called vp their hearts to the performance of this duty it is necessary for true Christians so to doe 1. Because it is an indelible marke of a childe of the Highest and by which the destroying Angel knowes to reserue them 〈◊〉 the vengeance and l Deut. 4.24 32.22 wrath of God which burnes like a consuming fire to the bottome of hell and cannot be quenched and shall consume the earth with her increase c. but hauing this marke and character vpon their fore-heads that mourne and cry for all the abominatious that be done in the middest of Ierusalem when these were thus marked m Ezech. 9.4.5.6 the other Angels had charge to goe after him through the citty let your eye spare none nor haue pitty Destroy vtterly the old the yong the maides the children and the women but touch no man vpon whom is the marke and beginne at my Sanctuary c. If this be so how few then are rhere which in this Iland may not feare the direfull vengeance and wrath of the Almightie euery day how few I say are there which take things to heart as they ought or as the occasion requires what cause hath each particular person giuen him of griefe by our owne sinnes and the sinnes of the land we liue in by Gods judgements abroad and at home And yet how little griefe any-where except carnal and worldly sorrow of which the land is full such as that of the n Ho. 7.14 Israelites when they howled vpon their beddes for corne and wine because they are abridged and disappointed of their wonted profites and pleasures if onely these are stamped with the character of the Spirit of Adoption that mourne for the abominations of these times O Lord where are any almost of the visible Church professing thy truth whose case is not wofull and mâ—serable 2. It is a grieuous sinne not to mourne yea not to be sicke with sorrow for the sins of the times we siue in Paul sayth o 〈◊〉 5.1 It is heard certainely that there is fornication amongst you and such fornication as is not once named amongst the Gentiles that one should haue his Fathers wife And yee are puffed vp and haue not rather sorrowed c. as if he should haue said it is your sinne that you haue not applyed it to your hearts to mourne that God is so dishonored amongst you It is then a wofull sinful world which we now liue in where is there a man of a thousand that mournes for the abomination of this sinnefull Iland and those which doe are as signes and wonders in Israel the Lord giue vs the grace of repentance for this hardnesse of our hearts 3. It is certaine in these sinnefull dayes the Lord calls vpon vs to practise this duty and pronounceth a woe vpon vs if wee doe it not and threatneth vengeance to all such as in these times sit vpon their merry pinnes giuing themselues to feasting drinking and jollityâ— cleane contrary to Gods Commaundement and charge which he expresseth by the prophet Isay p Is 22.12.14 In that day did the Lord of Hosts call to weeping and mourning cutting of bayre and guirding with sackcloth But beholde slaying of Oxen killing of sheepe eating of flesh and drinking of wine Let vs eate and drinke say they to day for to morrow the Prophets say we shall die q Hebrals reuelabitur in auribus meis Domini exercitunm Montanus And it was reuealed by the Lord of hostes in my hearing r Iunlus Let
It is as true that euery member of the Chusch wherof Christ is the Head must of necessity or else no true member of the Head Christ sympathize with their particular fellow members in all their wealth and woe euen the meanest of them so sayth that worthy Apostle Paul b 2 Cor. 11.29 who is weake and I not weake with him who is scandalized but I burne with it and so elsewhere c 1 Cor. 12.26 If any one member he honoured all the rest reioyce with it if any one suffer all the rest suffer with it Thus is it in the naturall body if any tread vpon or kicke the least toe or foot will no the head feele will not the tongue say why do you tread vpon or kicke me and thus it cannot but be in the mysticall body of Christ O Lord if this be true where are there any true members of Christ to be found in this age let mee but finde such a man or woman that when they see Christs members I meane his beleeuing neighbours hungry thirsty naked sicke imprisoned scandalized and he or shee humbly careth for them for care and ioy are the two fairest daughters of Loue and out of his care is affected with his miserie prayeth to God for his reliefe and indeauors to furnish his necessities So on the contrary if God turne the wheele of prosperity then to rejoyce with them especially in spirituall prosperitie after desertion and then I will beleeue that such a man or woman is the child of God hath attained to this blessed godly sorrow as a mostnecessary true symptome character thereof and if it be otherwise it plainly proueth is a black marke of reprobation as will appeare if wee consider these reasons 1. It plainely intimates d 1 Ioh. 5.14 we are but dead men and not translated from death to life e 1 Ioh. 2.10 that wee are still in darknes and without the true light it testifies to our selues Angels and men that we are not onely benummed or paraliticke members but rotten putrified mortified members which must be cut off these are like wooden legges that feele nothing of the bodies or members maladie how canst thou thinke thy selfe a true member of Christ and cryest not out vnder the afflictions of the poorest true beleeuer and expressest not thy sorrow by thine earnest indeauour to ease the crosse affliction what liuing members and feele nothing It is impossible that a true beleeuer member of Christ should bee thus blockish and sencelesse 2. It plainely manifests want of zeale to GOD and his glory when either the cause of the Churches calamitie or the particular afflictions of Gods people strike vs not at the very heart which should be more deare vnto vs shall I say then our owne wealth safetie life yea I may truely say then our owne saluation where is the zeale of Moses blot me out of the booke of life f Exo. 32 32. rather then destroying this people the heathen should insult and say because God was not able to bring his people into Canaan therefore hee destroyde them in wildernesse it was Gods Name that stroke Moses at the heart and this is oft eclipsed by the afflictions of Gods people Oh the miseries woes of infinite millions of men and women with whom it is all one what conditioÌ„ befals the Church or any particular member thereof Were old f 1 Sam. 4.18 19. Eli his daughter the wife of Phineas now aliue would not the captivity of the Arke be their deaths to heare of the desolations that are made in that famous and most auncient Church of Bohemia and her sister the Palatine with other partes thus wasted and depopulated the Name of the Lord of hostes to be dishonoured by that relation which our adversaries make of the victories triumphs and successes had by that Popish and Iherian faction and that vnnaturally by the Natiues and Popish English which should bee his Maiesties loyall subiects in this Iland But alas what doe I insist vpon these reasons to incite vs to commiserate the afflictions of the Churches of Christ abroad great is the dishonour of God at home euen in this Kingdome the state of both Sion and Ierusalem is so miserable that it giues vs just cause oh that wee had their affections to cry out g Laâ— 1.2.16 Laâ— 2.18 Ier. 13.27 mine eye droppeth c. Oh that we had not onely cause to say with the Prophet Ieremie Because of eathes the land mourneth but we haue just occasion to say with the Lord by the Prophet Hosea that h Hos 4.1.2 c. God hath a controuersie with vs because there is no mercy truth nor knowledge of God in the Land by swearing lying killing stealing whoring they breake out and bloud toucheth bloud therefore shall the Land mourne and all that are therein shall be cut off with the beasts of the field c. I may adde the abominable drunkennesse oppression idolatry with swarmes of those Locusts the Friers Priests and that Ignatian brood the Iesuites swarming in euery corner by scores seducing and beguiling vnstable soules robbing and impouerishing not only the poore Natiues but the whole Kingdome by their intollerable exactions it is almost incredible the masse and summes of money that they daily rake together I could not beleeue it vntill I saw it by probable demonstrations that at the least 500000 pound sterling and vpward of treasure is exhausted out of this poore Kingdome yearely to maintaine that woful generation at home and corroborate and animate the enemies abroad that the Kingdome of necessity must grow full of penurie their insolencie increaseth so fast and our sinnes provoking the Highest in such degree that except l Amâ—s 4.12 wee prepare to meet the Lord by speedy repentance as the Eternal himselfe adviseth his people what may we looke for but some bloudy massacres as in Paris and Vastie in the dayes of Charles the ninth in France or at Antvverpe in the Netherlands or else some other grieuous judgments another way Oh that we which are k Is 62.6 â— the Lords remembrancers vvould giue him no rest till he repaire his Ierusalem and Zion Oh yee Reuerend Fathers let these silent lines speake in your cares and be not incensed against them why doe you not imploy rhe Churches weapons which are praeces lachrymae to implore his Maiestie and the State for reformation of these horrible and detestable abominations GOD perswade your hearts to this I know it is the desire of sundry of your soules to see the prosperitie of Bethell and Zion the ruine and desolation of Bethauen and Babell and you Right Honorable the Nobility State of this Kingdome pardon the importunity of these rude lines and let them incite your noble spirits to intreat our God by vnfeigned and carnest supplications prayers l Heb. 5.7 with strong cryes and teares as our
ponder and consider these things and God giue you vnderstanding grace to find all these branches of holy sorrow in your soules that so you may be assured of a plentifull crop and haruest of joy heere and glory afterward and so I proceede to the third signe of this sacred and holy grace 3. Remarkable signe symptome of this sound godly sorrow is when it passeth not the limits extent and bounds which God in his eternall truth hath set it which if it doe it becomes sinful and euil for it is with this grace as with the morall vertues which must not exceed their medium the Eternall hath bounded it as the sea by the little sandes as the Prophet speakes and giuen commandement as to the Israelites at the giuing of the Law vpon mount Sinai beyond which if they presumed it a Exo. 19.12 was death Now it exceedes and passeth limits two wayes 1. When it exceedes in time that men lye vnder it not onely night and dayes but monethes and yeares yea tenne twentie yeares as I haue knowne some it is a plaine signe that howsoeuer GOD offended is the obiect of their sorrow yet it is his justice which their eyes behold and legall sorrow at the fairest selfe-loue is the maine wheele which sets this sorrow on worke the sence of his feareful wrath like the roaring of the Lion makes them tremble if they could make their part good against him they would neuer shed a teare or bee perplexed in their spirits Or if not so yet in some it is want of instruction or knowledge of this grace and how to carry themselues which if they did their comfort would be both speciall and speedy as the Psalmist speaks b Psal 30.5 Sorrow ouer night but ioy comnâ—â—â—h in the morning and they should feare if they finde it not And no matuaile though some of Gods seruants misse of this right sorrow when as such an â—â—perienced souldier as Dauid missed of it and was filled with roarings and perplexitie with a roaring sorrow which was not joyned with so much as particular confession of that speciall sin that perplexed and troubled his poore soule but when hee had recalled his thoughts plucked vp his spirits resoluing vpon the rightsorrow be confessed his sinne to the c Psal 32.5 Lord and presently found consolatioÌ„ for your sakes therefore that trauaile vnder the burthen of your sinnes and finde no rest nor know how to set your soules in a way to true comfort I haue vndertaken the labour to lay before your sight this open way to turne you froÌ„ all those waters of d Num. 35.9 Marah into Elim from bitternes to sweete fountaines of water to satisfie your thirstie soules me thinkes I see in that sacred Embleme of the Lord comparing the sorrow of the godly to the sorrow of a e Iâ—r 6.24 womaÌ„ in trauail aliuely description of this grace Tribulation apprehends vs as of a woman bringing forth And to the same purpose speakes the Lord by the Prophet Isaiah As a woman with childe neeâ—e her trauaile is vexed and cryeth so haue f Is 26.17 we beene before thy face Iehouah and the sorrow of the godly if the right sorrow is like it 1. Nor onely in the extremitie and bitternesse of it for the time but 2. that as the one and the other tend to a birth 3. There is in both hope of deliuerance and therefore euen in that extremitie there is some joy miâ—â—t with the sharpnesse of the sorrowâ— faith sets the heart on work to expect better nay there is in both an expectation of fruit and therefore of necessity there must be joy in the middest of the sorrow 4. It is but short in either which ouâ— blessed Sauiour confirmes A g Ioh. 16.21 woman when sheâ— brings forth hath sorrow because her houre is come but when shee is deliuered she remembers not the sorrow for ioy that a man childe is bornâ— our Lord applyes this so are you now in sorrow but your heart shall rejoyâ—e obserue then thy sorrow for the time and continuance if it be long suspect it 2. It passeth the limites when it exceedes in measure now it passeth measure 1. When it vnfits the body or soule for the duties either of our generall or particular callings or from the cheereful liuely performance of them both which the Eternall God requires at the hands of his people he required in the Law not dead but liuing sacrifices the dead were abomination to him and hee blamed hiâ— people for their vncheerefulnes in his seruice and threatens them for it h Deut. 28.47.48 Because thou didst not serue the Lord thy God with cheerefulnes and a glad heart in the abundance of all things thou shalt serue thine enemies in hunger and thirst and in want of all things and I will put an iron yoke vpon thy necke c. Let men obserue their sorrowes doe they deterre and keepe them backe either from hearing the Word Sacraments Prayer c. or from a cheerefull performance of them they are then from the Deuill and not from GOD yea if they doe not further them in all these draw them neerer vnto GOD beware of such sorrowes and auoyde them so also may I say of duties to our brethren GOD loues a cheereful giuer as of almes so all other duties of charity to our neighbour visiting the afflicted comforting the dejected spirit and such like But alas what will become theÌ„ of worlds of sorrows which are vpon men that refuse the House of GOD and doe as it were excommunicate theÌ„selues not onely from the power of Gods ordinances but euen from the vse of the ministry of the Word Sacraments and Prayer though it may be they vse some priuate helpes which yet it is to be feared few doe It is also dangerous when sorrow vnfits men from family duties as reading the Word instruction of children and seruants and prayer or the more priuate duties as secret examination confession of sinnes secret supplications thankesgiuing meditation conference or renewing of covenants with GOD and lastly if it hinder and keepe men or women from conjugal duties or to abhorre or sequester vs from the vse of meates drinkes necessarie to the sustentation of nature by which the body is vnfitted to performe his necessarie seruice to GOD our neighbour and the soule Lastly when iâ— keepes men from the duties of their speciall callings to the detriment and hurt of the wife children and family which is an ordinary fault of young professours in mine owne obseruation any of these are ill signes of a bastard sorrow and not of the true spiritual gracious sorrow which hath the sacred promise of the Immortal GOD to end in f Ps 126 5.â— ioy and therefore beware of it 2. It passeth his limits measure whâ—n it makes men forget consolation and driues all ioy out of the heart euen for the time for these being
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