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death_n	eternal_a	life_n	lord_n	11,091	5	3.8914	3	true

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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

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

they shall see in the world One of these reasons I haue handled and that is seeing it shall be the case of many to do so The other is this because they whose loue waxeth cold to God to the preaching of the Gospell and to his people they fall also from the duties which by that loue they should performe or which is all one with it they do them to no purpose so that God accepteth them not According to the words of the Apostle If I giue all my goods to the poore and my bodie to be burnt and haue no loue and though I speake with the tongues of Angels I am as sounding brasse or a tincking cymball So then if the best things which we do be sin without this loue it followeth that if that grace of loue be cold and dead in vs all that we do is abhorred of God I haue now spoken of the second sort prophes ied of by our Sauiour whose loue waxeth cold by the abundance of iniquitie which they see in the world and this I haue done as briefely as I might with any edifying I passe to the third namely of those who continue vnto the end in a godly life such he saith shall without question be saued Which words of Christ must wisely bee considered for hee doth not exclude from eternall life all such as haue left their good beginnings for a season if they do bethinke themselues better afterwards and returne againe to the Lord by true repentance for else none of the last mentioned sort could be saued neither doth he exclude such as haue a long time led a wicked race if they find mercie in their life time at Gods hands to be conuerted for if it were so then none of the first sort could obtaine eternall life But though he meane such as continue to the end in the good course in which they begun long before their death of which there is no question yet he meaneth also such who at their death shall be found penitent whether they begin then or whether long before and reuolted or turned aside againe so as in the truth of their hearts they returne at the last But let not this be taken as though it were a small matter to do the one or the other nay rather they doe both boldly and dangerously which dare tempt God after such a manner yet if any dare aduenture in that sort it is true that no man ought to debarre them of this libertie that if they confesse and forsake their sinne they shall find mercie Now to come to the words seeing they only who continue to the end shall bee saued and are blessed the chiefe point heere to be debated is who is he that continueth and how he groweth to it The answere whereto is at hand that they who begin well and daily go forward shall continue to the end and thereby and no other way we come to it that being excepted that I said before that they must not be denied mercie who repent at last Of both these therefore somewhat is requisite to be said which briefely shall be done And of the first the lesse seeing in shewing before in the first point how they who haue caused iniquitie to abound should repent I haue declared that such repenting is the right way to make a good end Therefore this onely I will say of a good beginning that it is requisite that all that intend and go about it be stedfast and stablished therein I meane in faith in loue in patience c. not flitting and inconstant This Saint Peter requireth when he saith Take heed that ye be not led away from your stedfastnesse in knowledge and grace This requireth truth care and wisedome therefore doe the fewer attaine to it to be builded and setled in their most holie faith but the most professors are off and on cheaping but not buying therefore in euery temptation or affliction for the most part they are doubting that they haue not repented aright and that they haue no faith neither euer had whereas a foundation well laid stands in stormes and tempests and is not throwne downe with wind nor weather And in speaking of this so worthie a point I cannot but bewaile a common and dangerous practise amongst people and those of the better sort that few by all their hearings and readings are able to collect and lay together a plaine path-way to saluation and a direction to a godly life but by halues or by shreds and pieces for either they faile in knowledge and so they are farre from the right way so that if they would neuer so faine enioy the benefit of both they know not how to go about it or else they seeke not with all their hearts to follow that which they know if their iudgements be sound and that maketh all that they pretend or go about as farre from a good foundation as the former And should men thinke we begin in faith and repentance in such a maner Is such a confused and raw entrance into it like to profit it This is all that I will say of the first of the two things that lead to a perseuering in a godly course to our end and that is a right manner of beginning For he that hath made a good entrance is halfe the way to a good end but he that begins erroniously and amisse shall the further he goeth the further go out of the way let this therefore be well regarded and looked to The second which being adioyned to the former wil most certainly bring continuance in a Christian course is a daily proceeding in and according to such a good beginning as I haue said to be required that is to build proportionably to it that as some true measure of knowledge faith hope patitience the feare of God and other grace is attained and stedfastnes therin so that they be vpholden maintained and preserued daily as precious things worth the cost and labor that is bestowed vpon them I meane that they who haue beleeued and repented do so still and endeuour aboue all things to hold out therin from day to day As the Fathers mentioned in the Epistle to the Hebrewes were said to liue by faith that is set it a worke after they beleeued and they that repented at Iohns baptisme were exhorted by him to bring forth the fruits of amendment afterward that so they might well testifie that they went on in repentance still And therefore must watching praying hearing and such other good meanes be vsed daily with as good appetite as at the first beginning that we may grow thereby The which course being obserued we cannot faile but be found of the Lord in peace whensoeuer he shall come for our deliuerance out of this vaile of miserie and happie shal that seruant be whom his master when he commeth shall find so occupied he shall bid him enter

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

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

so highly price in their owne conceit And this vilenes and basenes is much more in all other pearles that is in all worldly things which men heere hunt and seeke after The vse of this doctrine is that no man please himselfe in the most precious things in this world but seeke for those which may make him happie And that these pearles are all so meane and little worth Our Sauiour Christ very euidently noteth vnto vs in the words following when he saith the merchant found one pearle of great price By the which is meant the Gospell giuing vs thereby to vnderstand that it is a pearle of great price and value he abaseth the other pearles and noteth them to be of no price nor value to rest vpon But of this afterward in the next point In the meane while we see and with that I will conclude this first point that in this first act of the merchant all men that are hearers in the visible Church agree with him namely that they seeke for pearles that is one way or other to be happie in this world I haue shewed also what vse we ought to make thereof Now it followeth that I come to the second act or propertie of the merchant and that is that he finds one pearle of great price In this propertie two things are to be considered First the thing that he is said to find secondly what it meaneth and importeth that he is said to find it First the thing that he is said to find is one pearle of great price By which pearle he meaneth nothing else as I haue shewed but the Gospell that is to say the glad tidings of saluation by Iesus Christ for the kingdome of heauen as elsewhere and so in this chapter is in diuers regards compared and resembled diuersly In regard of the manner of teaching and receiuing it and the diuers effects it hath in the hearers it is compared to seed cast by the hand of the sower In regard of diuers corruptions and errors that commonly spring vp together with it where it is taught it is compared vnto a field wherein tares are sowen and grow vp among the good corne In regard of the small beginnings and mightie encrease it is compared to a graine of mustard-seed In respect of the power and force it hath to change and to alter the heart it is compared to leauen In that God draweth by it of all sorts of men good and bad one and other into the compasse of the visible Church it is cōpared to a drag or draw-net that draweth as well weeds and stickes and other such vnprofitable baggage as it doth good fish In regard of the hidden and secret excellencie thereof it is compared to treasure hid in a field In regard of the inualuable worth and excellency of it in comparison of all other things it is heere compared to a pearle of great price That before he compared it to treasure it did in part set forth the excellency of it but this doth more amplifie and encrease it Treasure we know consisteth either in siluer or in gold which are of great account but yet pearles passe them both farre in value and estimation as both it is commonly knowne and if we knew it not Salomon could teach vs thus much Prou. 3.14.15 where he saith the merchandize of wisdome is better then the merch indize of siluer and the reuenue thereof better then gold It is more precious then pearles and all the things thou canst desire are not to be compared with it First he preferreth wisdome before siluer Secondly he preferreth it before gold which is yet more excellent and in the third place as before the most excellent he preferreth it before pearles The meaning of our Sauiour then in this parable is to preferre the Gospell in regard of the excellencie of it infinitly before all other things were they neuer so rich rare or precious For if it be more precious then pearles then much more precious then gold then siluer then any other thing of lesse reckoning and account And this is the reason why Salomon hauing preferred it Prou. 3.14 before siluer and gold and pearles he addeth that all the things a man can desire are not to be compared with it as if he should say suppose either there be or you can inuent any thing more precious then pearles yet wisdome is more precious then it And Iob in the 28. of his booke 15. verse and so-on because hee would extol wisdome before al precious things he repeateth a great many of them Gold saith he shall not be giuen for it neither shall siluer be weighed for the price thereof It shall not be valued with the wedge of the gold of Ophir nor with the precious Onix nor the Saphir the gold nor the Crystall shall not be equall vnto it neither shall the exchange be for plate of fine gold no mention shall be made of the Corall nor of the Gabish for wisdome is more precious then pearles Now we see wherein the comparison standeth let vs a little consider wherin this great and inualuable excellency consisteth And that is in that it exhibiteth Christ vnto vs who were lost and had no way any hope of recouerie out of our deadly woe that euen then he is our deliuerer our iewell our life our ioy our happines and whatsoeuer our heart can desire All the pearles of the world do not so enrich a man as Christ enricheth all them that by true faith lay hold vpon him for if it do not so he hath not faith For Christ is a shelter where we that bee in tempests and stormes may shroud our selues and be safe from the wrath and vengeance of God that hangeth ouer and shal fall vpon the heads of other men He is our attonement and propitiation for all our sins so that we shall neuer haue them imputed vnto vs or haue any punishment inflicted which was due for them his death and his bloodshed hath deliuered vs from eternall death and condemnation yea Christ is our storehouse and treasurie in whom and from whom we haue all varietie of good things that may make men truly happie In Christ we are righteous our owne righteousnes being as a filthie and menstruous cloath because he by imputation doth cloath and couer vs as it were with the robe and vesture of his righteousnesse From him also we receiue inward sanctification and holinesse wherein we labour to be pleasing and acceptable to God in all things whereas otherwise we could not haue any true euidence of this faith From him we receiue succor and comfort in all our tribulations and wants and ioy in all our sorrow Hee hath all power giuen him in heauen and in earth and therefore he will supplie both our outward and inward necessities and powre vpon vs that store of his graces as shall be most for our good and best for the bringing of vs to eternall glorie

Lord and he will giue thee thine heartes desire As though he would shew that of our selues we hasted not after it but held backe from it Also Saint Paul to the Philippians thus writeth so that men be willing to reioyce in the Lord and so to imbrace the true ioy they may hold it as long as they will euen alwayes without loosing The which two Scriptures if they be duely considered doe shew that although the people of this world preferre the vaine pleasures of this life before the best things yet of Gods seruants this spirituall and holy reioycing is principally to be regarded and cared for And that doth so much the more commend the examples and practise of these Churches for y t in the time of their peace they so laboured this point namely to seeke for the ioy which the holie Ghost worketh insomuch that their commendation is set downe vnto all posterity And to say the truth what should more be regarded of vs then to follow their example and to prouide whiles we may liue in outward peace in the world that we may be comforted in God and make our dayes which otherwise are euill to be pleasant and sweet by abiding in his loue which maketh all things sauoury and sweet which we goe about or take in hand And if we neglected so weighty commandements as this is that we should reioyce in the Lord If I say we neglected this for greater and weightier causes it were another matter but what is of like weight vnto it or what is to be so much desired as that we may liue in sound comfort from day to day whereas yet we who lose our part therein which with Gods good allowance and liking we might inioy wee cast it away and reiect it for moone shine in the water as they say euen for nothing nay for lesse then nothing euen for the pleasing of our selues in that which is not a shadow of pleasure to him that can iudge and thereby make our selues as ridiculous as Esau who for his belly lost the greatest benefit and for a messe of pottage the kingdome of heauen For if we duely consider it what is it that men preferre before this precious iewell of sound ioy but the pleasures of sinne which yet last but for a season as whorishnes deceiuing and oppressing enuy reuenge c. which are properly so called the dreaming of the painted felicity of this world and drowning themselues in it till they be meerely besides themselues by it though I say not for all this that dealings in the world be in their owne nature euill A man would thinke that except people were bewitched they meeting with so many calamities as make their liues euen wearisome to thē and bring thēselues to their wits end should seeke out if there were not some way to abate their sorrowes and vexations and if they know how and can finde any then to ease themselues speedily without any stay Also whē they see that they walke among many poysoned allurements which they cannot but be snared and deceiued with and yet sting as the serpent and Cockatrice when they haue their fill of them who would thinke but when by experience they had found it so that they would be wise after and beware of being in like manner carried to their accustomed baits being their bane but being stung a man would thinke they would seeke to be healed especially knowing that there is such a soueraigne medicine as this heauēly comfort is that I speake of to heale al anoyance whatsoeuer yea and is it selfe able to giue them contentment aboue all other delights But when they shall not haue wisdome to helpe themselues against these two so sore anoyances namely calamities to moderate and asswage them and vaine pleasures to renounce them as this one reioycing in God will do both what wilfulnes or rather madnes may it be accounted And yet if it were the case of professed euill men only to do thus it might be the lesse marueiled at but when better then they yea euen such as desire to be reckoned among the best shall thus be besotted and thus disguise themselues to thinke that because they liue among thē that do so they must needs be like vnto them how can this be sufficiently bewailed Now if we haue not this care and wisdom to prouide wel for our selues when we may and to seeke to serue God with ioy and gladnes without the which our life is not so much as a shadow of a life but the best that can be inioyed is but a dainty misery how are we like to care for others our owne especially to the which yet we are streightly bound by the commandement of God But of this vse of their peace namely that they atteined thereby to a sweet and comfortable life and how we by their example should make the like vse of ours thus much The next point to be considered as in the entring into this third vse was mentioned is how and by what meanes they made this vse of it For all haue not this sound comfort in their liues who are free from persecution and haue outward peace in the world And how this came to passe is shewed in the text namely that they builded vp themselues in grace and walked in the feare of the Lord and hereby were comforted by the holy Ghost which to set it downe more plainly is thus much They liued godly and therefore they liued sweetly and comfortably This point though it be most cleare in it selfe yet the blinde multitude are of a contrary iudgement yea they fight with tooth and naile as they say against it vpholding among them that the pleasant life hath no greater enemie then godlines and therefore this must be well proued To this purpose read that saying of Dauid to Salomon his sonne a little before his death His wordes are these I goe the way of al the world be strong therfore and take heed to the charge of the Lord thy God to walke in his wayes and keep his statutes commandements and iudgements and his testimonies as it is written in the law of Moses that thou maiest prosper in all that thou doest and in euery thing whereunto thou turnest thee what doth he here teach to be the direct way to prosper but the looking to the charge which God giueth that is to liue godly And what differs his speech from the Lords owne word in Deuetronomie For thus he saith this people hath saied well all that they haue saied But oh that there were such an heart in them that they did feare me and keepe all my commandements alwayes that it might go well with them and their children for euer Loe what is mens prospering ioy or well liking in their liues but that which riseth from hence that they resolue to liue godly Agreeing with that which Paul speaketh This is our reioycing euen the testimonie of

be gotten kept and recouered being lost which that you may the better regard and diligently attend vnto Know this of a suerty that he that is not in some measure partaker of this ioy here shall neuer be partaker of the ioyes in heauen For as our spirituall life whereby we liue in Christ is not begun but in this life soe certaine and doubtlesse it is that this ioy which is a fruite of that life must either be begun here or we shall neuer passe into them ioyes in the kingdome of heauen Despise therefore this ioy and scorne it as many doe who count it but a fantasie and withall thou refusest the ioyes of heauen whereof this ioy is but the beginning On the contrary procure keepe and encrease this ioy and these are a certaine and sure pledge vnto thee of the ioyes of the life to come And the more thou canst fill and fraught thy selfe with this ioy the nearer doest thou come vnto the life of the Saints in heauen For this ioy here on earth and that in heauen is not differing in kinde But the ioy of the faithfull militant is the same with that of the faithful triumphant The same I say for the nature and kinde of the ioy though not for the degree and perfection of it So that as I said the more we grow on in this ioy the nearer we come to the blessed life of the Saints triumphant Let vs then see by what meanes this ioy of heauen may be here begun in vs on earth And first this is a cleane an euident trueth that we can neuer attaine to any true and sound ioy in the Lord vntil we be by faith in Christ recōciled vnto him For vntill then so far ar we from taking any ioy in him that we take the greatest pleasure in estranging and withdrawing our selues so far as can be from him As Adam before he was reconciled vnto God after his fall he could not endure the sight and presence of God but hid himselfe amongst the trees of the garden As well can the theife take pleasure in the presence of the iudge that is to condemne and pronounce sentence of death vpon him as we can reioice in God the Iudge and the auenger of all our sinnes committed against him Now then that we may know how this reconciliation is to be made with God without the which we cannot ioy in him we are in it to proceed by these three degrees First we are to come to the knowledge of our sin by the Law of God we are to bring the Law rightly taught and vnderstood of vs as a light into our hearts to see what heapes of filthie sins lie in euery darke corner of our hearts to see what are the duties required in euery seuerall precept and how we haue omitted them what sinnes are condemned in euery precept and how and in what degree we haue sinned in the commission of them Secondly we are to weigh the iudiciall sentence of the Law against vs. Cursed is euery one that continueth not in all things written in the Law to do them And then not to blesse our selues that yet all shall be well nor to make a league and couenant with hell and death which shall not be kept but in token we beleeue our hearts must be filled with sorrow and all our vaine reioycings are to bee turned to mourning till we melt and relent be abased and humbled thereby and brought to an vtter despaire of all helpe in our selues Thirdly being thus truly cast downe in our owne soules we are then to learne to know what meanes God hath appoined to free vs from the bitter curse of death and hell The meanes he appointed for the freeing vs were the death passion and y e obedience of Christ Iesus that he might vndergo the curse and wrath of God for such lost and forlorne ones as we are and that we might be freed from it and so make a full and perfect satisfaction for vs and fulfill the Law that his obedience might be imputed vnto vs. But yet this passion and obedience of Christ are not ours except they be applied to vs by faith in the promises of the Gospell These promises therefore are to be knowne and then by faith to be laid hold on the promises tending to this purpose are euery where very comfortable and plentifull in Scripture Ioh. 3.14 As the Serpent was lift vp in the wildernesse so must the Sonne of man be lift vp that whosoeuer beleeueth should not perish but haue eternall life For God so loued the world that he sent his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue eternall life Which being so how can it be that we being freed frō the sting affrighting and thundring threatnings of the Law and translated by this faith into y e glorious liberty of the sons and daughters of God but that wee should bee exceedingly rauished in ioy at this so vnspeakable loue and mercie of God vnto vs If onely we were freed from the curse of the Law which is eternall death and torment and had only this hatred of God turned from vs that he should no more hate vs this were cause enough one would thinke if we did duely consider it of great reioycing But truly to beleeue that God should further loue vs and loue vs as it were aboue his owne Sonne that he should wound him to spare vs and curse him to blesse vs that he should kill him to quicken vs that he should abandon and forsake him that he might againe take and receiue vs this I say to beleeue it cannot but cheare and reioyce the saddest heart and heauiest soule that euer was It is said in the Acts All that beleeued continued in the Apostles doctrine and ate their meat with gladnes and singlenes of heart This faith made them all though they were in a most dangerous estate in regard of the world and the enemies they had in it to reioyce and be merrie in the Lord notwithstanding all the snares and dangers that infested them on euerie side And the Apostle Peter writing to all the dispersed beleeuers of the Iewes in many countries in his 1. Epistle 1.8 saith Ye beleeuing in him that is in Christ though you see him not you reioyce with ioy vnspeakable and glorious Though Christ were absent in bodie yet this faith of theirs in him made them all to reioyce with vnspeakable and glorious ioy as the people of Samaria did after they beleeued in Christ Thus then we see briefely what is the only way to attaine and come vnto this ioy heere in this exhortation of the Apostle commended vnto vs. But I haue both in a direction and in Sermons handled this at large and will say no more of it Let vs now see when we haue it how we may both keepe and encrease this ioy in our hearts And this is to be done by many meanes