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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10931	Certaine sermons preached and penned by Richard Rogers preacher of Weathersfield in Essex, directly tending to these three ends. First, to bring any bad person (that hath not committed the sinne that is vnpardonable) to true conuersion. Secondly, to stablish and settle all such as are conuerted, in faith and repentance. Thirdly, to leade them forward (that are so setled) in the Christian life, to bring foorth the fruite of both. Whereunto are annexed diuers godlie and learned sermons of another reuerend and faithfull seruant of God, Mr. Samuel Wright, Bachelor of Diuinitie, late president of Sidney Colledge in Camebridge, deceased, tending also to the same ends, with diuers particular points in both, profitable and fit for these times.	Rogers, Richard, 1550?-1618.; Wright, Samuel, d. ca. 1612. aut	1612 (1612)	STC 21203; ESTC S116121	188,868	230

into his masters ioy But seeing this aduice and direction is not so soone receiued and vsed as giuen therefore there are many startings aside and goings out of the way and so they leaue their first loue as I haue said of the second sort to their small comfort And amongst many troubles and griefes which they bring vpon themselues thereby they complaine that they cannot haue the ioy that they first had at their beginning and what maruell seeing they haue waxed wearie of that esteeming and prising of faith and godly life which at first was in them Whereas they who with the good Philippians hold on their fellowship in the Gospel from the first day afterwards are alwaies readie to welcome death the Lords messenger For they thus growing on and abiding doe continue and shall be found faithfull and constant at their end whether by naturall or by violent death they be taken away all is one and they perseuering so shall be saued as Christ saith heere and receiued into heauenly habitations for euer FINIS TWO SERMONS VPON DEVT. 5. vers 28.29 Vers 28 Then the Lord heard the voice of your words when yee spake vnto me and the Lord said vnto me I haue heard the voice of the words of this people which they haue spoken vnto thee they haue well said all that they haue spoken Oh that there were such an heart in them to feare me and to keepe all my commaundements alwaies that it might goe well with them and with their children for euer MY purpose is beloued to shew what the things are which I intend God willing to deliuer to you at this time to the end ye may the better heare them and not wander vncertainely as ye must needes doe if ye know not what is intended to be taught you But yet so I will doe it as I may shew that the holy Ghost purposeth the same also in the words which I shall speake of The thing which I propound to teach is this That whereas the greatest part of people among vs doe thinke that if they can say Lord Lord they shall enter into the kingdome of heauen as our Sauiour giueth vs to vnderstand whereas they thinke also if they can vtter good words of the Scripture and professors of the Gospell that they serue God as well as the best and that God will blesse them accordingly and their posteritie they may know that it is nothing so for God requireth another and greater matter and that is that there be a true change both of heart and life and a constant holding out in both vnto the end To this purpose I intend to speake that which I meane to say of the words which I haue read vnto you And the same meaning had the Lord in speaking the words himselfe For to shew the occasion that moued him to vtter them which Moses repeated in the words before the text when the people of Israell had heard the Lord on mount Sinay to deliuer his law to thē out of the middest of the fire in clouds darkenes and were afraide to heare God speak vnto them any further they desired Moses euen all the chiefe of the tribes and elders to goe neere to the Lord and heare all that he should say to him and they would heare it againe at his mouth and doe it Then the Lord heard the voyce of their words when they spake to Moses and the Lord said to Moses I haue heard the words of this people which they haue spoke vnto thee they haue said well all that they haue spoken Oh that there were such an heart in them that they did feare mee and keepe all my commaundements alwaies that it might goe well with them and their children for euer Thus yee see also how the Lord in this text speaketh the same of the people to Moses which I am to deliuer vnto you This being done I will now shew in what manner I meane to handle the text and what order to follow therein and then proceede to the particulars This text deuideth it selfe most fitly into three parts The first is a mixed speech which the Lord vttereth to Moses commending somewhat and disliking somewhat of the peoples answere in these words This people hath said well but their heart is not sutable vnto their words The second thing is what the Lord wisheth to them and that is such an heart as might sute with their words from which onely and from no other heart this feare of God and obedience to his will which he liked of could come In these words Oh that there were such an heart in them to feare mee and to keepe all my commaundements alwaies The third is the fruite of such an heart and life and that is prosperitie and welfare to them and to their children for euer Now to begin with the first this mixed speech of the Lord which I so call because it commendeth somewhat in the peoples answere and disliketh somewhat in them it aloweth their words but condemneth their heart this mixed speech of the Lord I say teacheth vs clearely that men may possibly vtter good words and yet themselues bee without grace their words may be good but their hearts naught so that while they commend religion the preaching of the Gospell and the profession thereof yet for all that they may be vnprofitable in their liues and not sound and vpright in their hearts without which their speech helpeth them nothing And if it be said it is not sufficient for the proofe of this doctrine that is here said in the text for possiblie it may be gathered amisse let it be prooued by two or three witnesses that there may be no exception brought against it As that for example in the 50. Psalme verse 16. where yee may finde this Vnto the wicked said God what hast thou to doe to take my word in thy mouth and hatest to be reformed What needeth there any explanation of these words The Lord vehemently reprooueth them for speaking of his word as though they bare great affection to it when in the meane while they would not be subiect to it nor be directed by it To the which that may be added which our Sauiour saith This people draw neere to me with their lips but their hearts are farre from me in vaine doe such worship me And the Prophet Ezekiel agreeth most fitly with them both when he saith Sonne of man this people talke of thee by the walles and doores of their houses and say one to another come I pray you and heare what the word is that commeth from the Lord and they heare thy words but they will not doe them By all which it is manifest that to haue good words in our mouthes without the vprightnesse of the heart doth not commend vs to God And yet let not this be thought of any one to be spoken by me as though I made light of good

speech or thought it little worth which I acknowledge to be an excellent gift of God as Paul spake of it in the people of Corinth and I doe bewaile that the want of it is so great in so long continuance of the Gospell preached yea I say more that wee are commaunded of God to take vnto vs words to expresse our requests confession of sinnes thankesgiuing and our couenants of amendment of life and to be examples to others in our communication as well as in our conuersation and woe to them that indeuour not after it But to rest in it as if that were sufficient it is nothing and to stay our hope vpon it as if we thought it a testimonie of our happinesse it is no better then a bruised reede This therefore or any other such gifts of God are seemely ornaments in them that haue them for in most parts of the land ye shall not finde good words and godly speech common I need not say in Wales or Ireland but not in many places of England but dispised rather and laughed to scorne and rotten and filthie communication intertained with great applause in stead of it but yet as I haue said this alone of it selfe without other gifts of God is not currant nor that in which a man may haue contentment The reason is the heart of man is deceitfull and goeth not alwaies with the tongue and therefore we may well when we heare the one doubt of the other and yet the diuell can change himselfe into an angell of light and therefore can easilie perswade vs that euery good word or deed comming from vs is enough to saluation especially men being ready to thinke euery little to bee sufficient to serue God withall Whereas wee ought to search diligently and trie our waies and the whole course of our hearts and liues and pull downe the olde ruines of both and set vp the contrarie in stead thereof in both and all little enough to make a due proofe vnto vs that we are partakers of the promise of eternall life which to be necessarie to assure vs of the same and no lesse that saying of the Prophet Micah doth liuely shew where he bringeth in the wicked speaking thus when they sought how to be acceptable to God that they might please him Wherewith shall we come before the Lord and bow our selues before the high God Shall I come before him with burnt offerings Will the Lord be pleased with thousands of Rammes or with ten thousand riuers of oyle Shall I giue my first borne for my transgression Euen the fruite of my bodie for the sinne of my soule But the Prophet answered farre otherwise then they looked for saying He hath shewed to thee O man what is good and what the Lord requireth of thee surely to doe iustice and to loue mercie and to humble thy selfe and to walke with God Whereby he sheweth that man cannot direct himselfe in the great matters of pleasing God and seeking his fauour but God must guide him therein to the end hee may haue peace and consequently that good words are not sufficient to rest in for welfare and happines without better furniture of grace and goodnes And to goe a steppe further if good speech as commendation of the word praising of God and communication of his works and will be not to be rested in in what case are they who haue almost no good speech but rather that which commeth from them is profane foolish corrupt and such as ouerthwarteth and crosseth goodnesse But here a question ariseth about the people mentioned in the text for if their answere were good why was it not allowed meant they not as they spake I say yes but that freed them onely from hypocrisie but was no argument of their sinceritie for there is a middle sinne betwixt them both and may be called halting or not vpright and may cleerely be discerned by that which is spoken of the Israelites in the Psalme Who made a couenant there with God and had not to doe with men and therefore though they brake and went from it they could not be charged with hypocrisie but yet they dealt treacherously with the Lord in that they were not carefull to keepe and performe it The words are these in effect When he slew them they sought him yea they returned and sought God early but they flattered him with their mouth and dissembled with him in their tongue for their heart was not vpright with him neither were they faithfull in his couenant Now from this that hath been said in the answere to the question a good poynt is to bee obserued namely that wee take great heed when we couenant with God about amendment either in generall or to forsake any particular sinne in our life though we doe it in secret no man knowing thereof I say great heed is to be taken that we doe not afterwards waxe remisse and cold in going about to performe the same for then God will count it but flattering and deceiuing of him which he will not put vp at our hands for why men will not beare such indignitie one at anothers hands I speake this seeing many neuer suspect any danger to be comming toward them by breach of couenant to God if they cannot be challenged for hypocrisie before men Which indeed is the grosser of the two and it is the sinne of the most to vtter great words before men of their godlinesse when yet they deny the power thereof but yet the other is also odious to God when men so slightly regard the promise which they haue in their good moode made to him of obedience as though it were not to be looked after Such are al they who hauing in their trouble sicke bed or at their receiuing of the Sacrament professed seriouslie to turne to the Lord haue yet started aside afterwards like a broken bow I haue my selfe sometime had good hope of people when I visiting them in their likeliehood of death haue heard their franke and free promise made to God of forsaking their former ill life But when I haue seene so slight fruite to follow in many of them they returning after their recouerie to their wicked course as the dogge to his vomit tempting God thereby in a fearefull manner which is Pharaos sinne my good hope hath been much cooled and this I haue learned to bee so true by long experience that I dare not rest vpon such couenants And yet God forbid but that many couenanting the same by like occasions should looke conscionably to performe their couenant afterward though too many fall from them according to that which is said by Dauid in the Psalme I haue sworne and will performe it that I will keepe thy righteous iudgements Thus much of the mixed speech of God in the first part of the text Now it followeth what the Lord wished to the people in the second part And

part of the text in which hee setteth downe the fruit of such an heart and life and that is twofold one redounding to the parties in whom they are the other to their posteritie and children And the blessing annexed is one to both that is to say prosperitie and welfare both temporall and eternall For so hee saith That it might goe well with them and their children for euer So that the Lord would haue vs know that all in whom there is such an heart that they doe feare God and indeuour to keepe his commaundements alwaies shall prosper and be well liking in that course For by saying it shall goe well with them his meaning is they shall see Gods blessing so to accompanie them in that course of life as they shall confesse it to be to their exceeding good liking and so as in no other they could finde the like by many degrees And yet this is not to bee vnderstoode of outward prosperitie peace and welfare in riches honour and such like simplie but conditionally so farre as they be good for Gods children Whereof the godly for the most part are voide and this hungrie scrambling world will keepe them farre enough off from them and yet this is no cause of griefe to them neither God prouiding better for them that they should be lesse wedded to this world But God principallie meaneth hereby that hee will make their life pleasing and comfortable to them with inward peace and gladnesse of heart which farre surmount the other and yet as hee seeth it expedient they shall haue sufficiencie of the other also All men much desire peace euen with men they finde malice and contention with the vnquietnes that goeth with it to be tedious troublesome and vnwelcome to them and euen outward peace to be imbraced And so we are willed by the author to the Hebrewes saying follow peace with all men so as it goe with holinesse as if he should say although it flie from you yet let it not goe but pursue it till ye obtaine it For it is a singular gift of God to liue without feare by men one man being vsually as the prouerbe saith a wolfe nay a diuell to another But if men had as good insight into the worth and price of the inward peace namely to be without feare of Gods displeasure and the burden thereof and what is the libertie and holy securitie of his beloued ones they would much more desire that yea although they wanted all which a man may want hauing it Oh! to be without feare of condemnation the iudgement day and of the day of death whose sting being plucked out is not fearefull to Gods people and contrariwise to bee in that account with the Lord that nothing shall bee wanting which is good for them for so the Prophet saith The Lord is my shepheard therefore shall I want nothing we may continually wonder that God will be so bountifull to loue them here to their end and after to receiue them to glorie And yet when I haue said what I can of this matter I must leaue it raw and vnperfect but that we may know by a little what the whole meaneth in some sort But heare in few words what the scripture speaketh to this purpose Hee that walketh vprightly saith Salomon walketh boldly therefore safely Saint Paul speaking of the like saith He that walketh after this rule peace shall be vpon him S. Peter The eyes of the Lord are euer ouer the righteous his eares are open to their praiers but the face of the Lord is against them that doe euill and who is he that shall harme you if ye follow that which is good For such shall see good daies that is leade an happie and blessed life But whilest I thus speake casting downe all pompe of the world at the feete of godlinesse as it were me thinkes from hence somewhat is to be answered to such as obiect thus Obiect what is there such gaine in godlinesse Is it an estate so highly to be magnified Surely then the wise men of the world are deceiued who count it the greatest bane to their pleasures Answ I say it is so to sinfull pleasures with the which what wise man would meddle or haue to doe Note But it seasoneth our lawfull delights and brings them into their kinde that they become sweet and pleasant without any danger as roses in a pozie rather then growing vpon prickes whereas they not being ioyned with godlines they bee no better then poyson and as it maketh Gods chastisements to be easilie borne so it maketh prosperitie doubly pleasant Oh great is the gaine of godlinesse which hath the promises of this life and of the life to come Therefore much to bee lamented and bewailed is the estate of all such who are strangers to it and much more they who shunne and loath it as they who are spoken of in Iob Who say to the Lord depart from vs we desire not the knowledge of thy waies Who is the Almightie that we should serue him and what profit shall we haue if we should pray to him Oh this woful progenie who can sufficiently lay forth the vengeance that hangeth ouer it For if God begin iudgement amongst his owne what shall the end of them be that obey not the Gospell as S. Peter speaketh And if the righteous be scarcely saued where shall the vngodly and the sinner appeare What is become of the generations of all those who in their daies went about to iustle godlinesse to the walles Who counted it foolishnesse and contrariwise the greatest happinesse to inioy the pleasures of sinne for a season As Iezabel the mistresse of persecutors and Corah with his company the rebell against Gods faithfull Ministers and Haman the proude a deadly enemie to all that worshipped God truely Did not these with their companions finde that they met with their match And did they not leaue sufficient testimonie behinde them that their glorie was their shame and their happinesse had been to haue loued that which they loathed and pursued in the seruants of God I meane true godlinesse Euen so the liues of those whom they persecuted is blessed euen as their memorie also is and so shall all they be that follow their steps accordingly as the Lord saith here It shall goe well with them that feare me and keepe my commandements And so I conclude this poynt maruailing at them who thinke it more then needeth to bee more forward this way then others and therefore speake euill of vs because we walke not after the same excesse of riot that they doe But one thing more is to be marked that to all the prosperitie which Gods seruants shall inioy in this present life of which I haue said somewhat this he addeth that it shall also goe well with them hereafter euen for euer which saying of his maketh vp to the full whatsoeuer might

to fall away neither ought we to be discouraged at it if wee haue true faith our selues as though we must needes fall away too for such were neuer setled in beleeuing neither euer had sauing knowledge though they haue bin zealous Thirdly such as haue long prized the pearle and yet are now dazeled againe with pleasure and profit let vs bewaile them whether they be ministers or people Many learned men haue bin such who had the Gospell in an high account sometime Oh they haue profitted fairely Note and be come about commendably are they not thinke we that they bee turned to their first sottishnes when God had done so much for them as to reueale himselfe so farre vnto them All this danger they are come to seeing they did not nourish their sparkles of good desires which gaue good hope but they quenched them and suffered them goe out Therfore it followes that the wise Merchant went by and by and solde all that he had and bought that pretious pearle And here I will passe to the third point and shew how the good hearer is herein like to the merchant man as he hath resembled him in both the former that is in seeking good pearles and finding one of great price Now because the excellēcy of this pearle doth yet more appeare heerby that this hearer doth as the marchant go and sel al that he hath buyeth this pearle I wil first speak of this last action of his and then make vse of it It is said he went his way and sold al that he had and bought that pearle This going away first sheweth that he did not stand still to muse doubt and linger out the time but as a wise marchant soe soone as he seeth a penyworth to be bought which may inrich him he leaues all other things and sets himselfe about that busines And this teacheth vs that we are not to linger nor deferre the time when God reueileth any excellent fruite or benefit that the Gospell bringeth vnto vs but presently goe our way and endeuour to make it our owne But how rarely shal we finde this to be done when for the most part euery where men practise the contrary Many see and will confesse that there is in the Gospell most precious treasure and worthy to be imbraced but they thinke the time too soone as yet to goe about it when they haue followed their other pleasures and delights in their youthfull dayes or when they haue obtained these or those purposes of theirs then they will entertaine the Gospell and sell their other delights for it euen as he who would first goe bury his father which Christ reproued and then he would follow him And thus it comes to passe vsually with these men as it doeth with careles and vnthrifty marchants that slacke defer and driue off the time of their commodity whiles it is to be had and repent them after when it is too late So these men they defer and delay the time in which God setteth out the pearle of the Gospell as it were to sale that they may buy it at a small and easie reckoning vntill the market of God be done and the day of grace be past that they cannot then haue it would they neuer soe gladly For as wisdom calleth and crieth vnto men a long time and cannot be entertained of them for their owne good Soe wisdome threatneth that she will refuse to heare them in the middest of their trouble and in the day wherein affliction and anguish shall like a whirlewind come vppon them Though they cry neuer so loude and seeke her neuer so earnestly she will not answer nor be found of them Wherefore it is good for vs to follow the counsell of the holy Ghost while it is called to day to heare the voice of God and to hearken to wisdom whiles she calleth vnto vs for we know not how long the day of grace will last with vs. It may be not a yeere or a day or an houre and if that be past then it is too late for vs to seeke after it we must haue our lamps ready burning with the fiue wise virgins if we wil enter in with the bridegrome but if we linger and deferre the buying of our oyle till hee come wee may knocke and call but shall finde no entrance nor ingresse for vs as they in the Gospell that were bidden to the supper and refused of all other they were debarred from it So wee see then the wisedome of this marchant commended vnto vs. Hee doth not foreslacke nor foreslowe any time but presently goes about the purchase of this pearle So that in earthly delights we see we soone resolue but twenty lets are in the way to hinder vs in heauenly Let vs next see what course he takes to get it He sels all that he had and buyeth that pearle By selling and buying here we are to vnderstand not such a marchandise as Papists make that say by their goods and substance they thinke to purchase heauen to themselues For there is no equality betweene all that we haue or can haue and betweene the kingdome of heauen but in things that are bought there is some equality betweene the price and the thing that is bought So that if they by their almes or good works whatsoeuer be able to purchase heauen at Gods hand it followeth that they are as profitable to God and benefit him as much by their almes and other good workes as he by heauen doth benefit them But we know the doctrine of our Sauiour when we haue done all we can do though we giue al our substance yea and our owne life for Gods glory we must say and acknowledge as the truth is we are but vnprofitable seruants vnto him For we haue done no more then duty required at our hands And therefore marke how the Apostle Paul calleth death the wages of sinne but life eternall the free gift of God For the wages saith he of sinne is death but life eternall is the free gift of God in Christ Iesus our Lord. So that death and condemnation we may deserue for it is the wages of sinne but life eternall we cannot deserue because it is the free gift of God But to proceede by selling all he meaneth the same that he doth in other places by forsaking and leauing all and by buying the pearle and getting the right possession and assurance of it to our selues he meaneth that we should be sure of it euen as those things which we haue bought and paide for are our owne As for that which he saith first he selleth al this is not ment simplie as if the possession of our goods and the enioying of the Gospell would not stand together but he speaketh comparatiuely that rather then we will not get the Gospell when we may haue it we will abandon al whatsoeuer beside and retaine it The like speech is vsed by our

we haue laied our foundation already we haue beleeued and repented as our Sauiour would haue it long agoe and we will not alter our iudgement and practise for any other There are three especiall causes why all should hast to repent at the first hearing so soone as they can be able to discerne the authority and power of the word The first is because if we doe it not at the first perhaps we shal neuer after and especially if any such of vs be cauillers and resisters of it I deny not but the Lord calleth at the ninth and eleuenth houre which refuse to come at the seauenth but who is so desperate as to ieopard his happines by so bolde an aduenture seeing the wicked and the deceiuers waxe worse and worse and he that is not fit to be vrged to day is like to be lesse fit to morrow For who knoweth that he shall haue minde or meanes or if he haue both yet whither he shall haue opportunity by health and freedome from paine and diseases to vse and inioy them And although he doe yet whether the Lord will blesse them In all which respects the wise man adulseth thus Remember thy maker O man in the dayes of thy youth whiles the euill dayes come not nor the yeares approch in which thou shalt say I haue no pleasure in them I haue I denie not seene the ignorant and carelesse who haue not been able to discerne and consider what they doe in neglecting and refusing the benefit of the Gospel offred them I haue seene such I say to haue bin brought to repentance and that God hath not called their sinne to remembrance against them though many euen of them yet haue neuer found it so Note But the scornefull and the cauiller who against his knowledge hath resisted the truth and striuen against it I haue rarely in mine obseruation seene but their death hath bin like their life without any pregnant signes of repentance The second cause why men should be desirous to conuert truely to God at the first hearing of the Gospell is this that though we might be sure to doe it at the last whereas yet in all experience late repenting is dangerous what wise man would be content to goe without the fruit of it in the meane season No if it were but for one day when he might inioy it Seeing one day in the house of God is better than a thousand in any estate whatsoeuer out of a godly life And thus it shuld be seeing thus it might be with a man that so he may inioy euen all his life long the most sweet peace of God which passeth all vnderstanding though not without tribulation in the flesh which no vnbeleeuer nor impenitent person can tast of his reioycing being onely momentany and deceitfull The third reason is this that the sooner we repent the sooner we make ioyfull and glad al the true seruants of God yea the very Angels whom our Sauiour affirmeth to reioyce thereat and besides the sooner we shall be fit to teach the waies of God to sinners and helpe to conuert the wicked vnto him when we shal our selues be able to reioyce in our saluation being made assured thereof by his holy spirit And who would lye idle from so great imployment to draw sinners vnto God when we reade that they who winne many shall shine as the starres for euer and ouer Obiect If it be obiected against this which I haue sayed why is the repentant state in so meane account in the world then if it be so gainefull and so highly commended Answ I answere for three causes First seeing the dearest to God are in this life vnder many troubles as the Church complaineth I am blacke O ye daughters of Ierusalem that is disfigured with troubles therefore the bad world shunneth and despiseth her For which she answereth in the Prophet Micha Reioyce not at me O mine enemy for though I am fallen yet shall I rise againe and I will beare my punishment because I haue sinned And yet when they such Despisers I meane and their like are afflicted and the godly in prosperity they thinke them the onely happy people Secondly they narrowly obserue the slips and infirmities of Gods seruants and make them odious and are readie to take hurt by them but the good course of their life they regard not neither think that they need to follow them therein Nay shall I say as the truth is If the godly keepe a narrow watch ouer their waies oh then they be too precise for them to keepe company with they say and on the otherside if they slip offensiuely at any time nay if they be but reported of to haue done so be it true or false they crie out in another manner thus oh these be your professors doe you not see what fruits they bring forth So they who are purposed to take no good by them can alwayes lay stops in their owne way and while they be at that point it is no maruell though they set not much by repentance which is that whereof Gods people haue their name that they be called repentant or godly The third reason why such haue the godly life in no better account and reckoning is for that they know little nay they are farre off from it what ioy and comfort it bringeth with it neither the sweete and holy peace which they who liue godly doe enioy For Salomon truly setteth downe that he that is a stranger from the life of Gods people shall not be partaker of their ioy Neither as S. Iohn saith can any know what that song meaneth which maketh the godly merrie and ioyfull but themselues which are the Lords redeemed ones which if they did know they would as our Sauiour said to the woman of Samaria first haue asked it of him as the thing that is most precious and would haue preferred it before the pleasures of sinne which yet last but for a season And this be said of the second point in the second part namely of repenting betimes Now this repenting which Christ heere speaketh of what it is which is the last point in this second part this I say let vs examine a little and so make an end His words are these they would haue repented in sackcloth and ashes This must needs be as we may well gather by his owne words a matter of great importance And that the repenting which men commonly so call is nothing lesse then that which he heere meaneth and speaketh of For the Lord Iesus in saying They would haue repented in sackcloth and ashes meaneth that they would haue done it heartily and soundly as these outward ceremonies did testifie such a thing And he speaketh so because it was well knowne to them to whom he spake that they who repented vnfainedly in times past shewed it that way though he did not thereby iustifie all to be

man to consider first throughly with himselfe how fearefull a thing it were to fall into the hands of the liuing God And how terrible a thing the wrath of God is which shall be reuealed vpon the wicked and disobedient euen this shall giue him great cause to reioyce that by the pardon of his sins he hath escaped the wrath that is to come And secondly let him consider how great is the glorie prouided for all them that feare the Lord in which they shal be like the heauenly Angels alwayes beholding the face of God in heauen Yea their bodies shall become like the glorious bodie of our Sauiour Christ and wherein no part of miserie shall remaine but all teares shall bee wiped from their eyes and no part of blessednesse shall be wanting vnto them Thirdly let him consider how sweete the loue of God must needs be euen heere vnto the faithfull soule when he hauing loued him euen when he was his enemie and not yet reconciled to him and that he gaue his only begotten Sonne to the death for him that he might not perish but haue eternall life and that he hath now adopted him and giuen him the title and priuiledge to be called his sonne and to be the heire of God and coheire with Iesus Christ that he hath giuen vnto him and put into his heart his Spirit the seale and earnest of his adoption Fourthly let him also consider what a couenant and league of friendship he is now entred into with the Lord that he can but call and aske of God and God is readie to lend his eare to him and grant his suit that he can but knock and God stands at the doore as it were readie to open and to welcome him that he cannot seeke any good thing at the Lords hands but he is readie to minister vnto him Nay that God not only is readie night and day in season and out of season to heare his mone and to fulfill his desires but his eyes are euer vpon him to do him good euen then when he thinkes not vpon it and that which we neuer minded to craue at his hands yea that the Lord will vouchsafe to come to him to abide with him to sup and to dine and to conuerse with him as he promiseth Ioh. 14.23 and Reuel 3.20 Behold I stand at the doore and knocke if any man heare my voice and open the doore I will come vnto him to carrie him as it were into my heauenly closet and impart to him of my dainties But heere I stay for this time THE SECOND SERMON VPON THE SAME TEXT I Will proceed where I left The priuiledges of the faithfull set downe before as the peace of a good conscience cleared and clensed by the blood of Christ the hope of so great glorie to come and the so blessed communion with God that they may talke as it were friendly and familiarly and conuerse with him and he with them howsoeuer the men of the world imagine them all to be but dreames and conceits yet can they not but make the righteous man that hath the true and liuely sense and feeling of them leape and shout for ioy of heart I will not stand by further reasons which are many to enlarge the proofe of this point that the righteous as they haue need to be stirred vp to ioy so they haue iust cause notwithstanding all that may seeme to make to the contrarie to be merrie and glad in heart It is not thus with the wicked for though they haue peace with Satan and peace with the corruption of their owne hearts yet want they the pardon of their sin and therefore are at warre and enmitie with God though they labour to forget the same and all that fearefull wrath to come hangeth ouer their heads and may fall they know not how soone vpon them Secondly they want that imputation of Christs righteousnesse to couer their shame before God so that they cannot assure themselues that they haue any part or portion in the glorie of the sonnes of God that is to be reuealed They cannot behold God as a louing Father as their redeemer in Christ Iesus They are wholly possessed with the spirit of feare and bondage that they cannot with boldnesse call vpon God They haue no promise nor assurance that God will heare them nay his eares are stopped that he will not heare them his eyes are turned from them that he will not regard and pitie their miserie He will haue no communion no societie companie nor fellowship with them I cease to speake of those hellish terrors of an accusing conscience that cannot but expell all ioy and comfort foorth so oft as their sleepie conscience is awakened and omit many other things which might be added to this purpose By this little which hath bin said the truth of this point is cleere that the righteous and they alone haue both need and iust cause wherefore to reioyce we will now come brieflie to some few vses of this point and passe to the next in order Vse 1 First therefore if the righteous only and the faithfull haue need of this ioy as we haue shewed It is not for the Ministers of God to comfort and cheere vp any but these For we know the Minister is a Physition of the soule to cure the diseases and a Chirurgion to cure the wounds of the soule Now it is not for a Physition to prescribe to the whole but to the sicke nor for the Chirurgion to plaister that which is sound but that which is hurt and wounded The wicked are whole they are not sicke or wounded with sorrow No need therefore haue they of the Chirurgeon to bind vp that which is broken neither of the Physition to restore health when none is lost but the righteous man and he that truly feareth God he is cast downe with sorrow and hath need therefore to be raised vp when he is sicke of sorrow and hath need of heauenly chearing to restore him he is wounded in soule euery day and therefore hath need to haue the oyle of gladnesse to be powred into his wounds Vse 2 Againe haue the faithfull and they only iust cause to be merrie let the bad learne then to magnifie the life of the faithfull as the most happie and blessed life For this is certaine he is most happie and most blessed who hath in deed and in truth greatest cause of ioy and to reuerence their gifts that they may haue a part in them Vse 3 Thirdly haue the godly alone need of comfort and chearing because they are sicke and wounded alreadie with sorrow Then marke the Tyger-like crueltie of the wicked that are so farre from comforting and releeuing them as they ought that they adde sorrow to their sorrow and affliction to affliction what they can This is besides all bounds of common humanitie as we know and sauoureth of a diuellish nature to rend and