CERTAIN SERMONS PREACHED AND PENNED BY RICHARD ROGER'S Preacher of Weathersfield in Essex, directly tending to these three ends. First, to bring any bad person (that hath not committed the sin that is unpardonable) to true conversion. Secondly, to 'stablish and settle all such as are converted, in faith and repentance. Thirdly, to lead them forward (that are so settled) in the Christian life, to bring forth the fruit of both. WHEREUNTO ARE ANNEXED divers godly and learned Sermons of another reverend and faithful servant of God, Mr. SAMVEL WRIGHT, Bachelor of Divinity, late Precedent of Sidney College in Camebridge deceased, tending also to the same ends, with divers particular points in both, profitable and fit for these times. 1. JOHN 5.13. I write unto you that believe in the name of that Son of God, that ye may know that ye have eternal life: and that ye may believe in the name of that Son of God. LONDON, Imprinted by FELIX KYNGSTON for Thomas Man 1612. TO THE RIGHT HONOURABLE EDWARD DENNY, Lord Baron of Waltam, etc. IT is recorded in holy Scripture (right Honourable) that jehoshaphat King of judah, 2. Chron. 17.7. much renowned for his piety, did send out his Princes to teach in the Cities of judah. By which act of his, and the setting down of it by the holy Ghost, although I go not about to confound their office and duty with the Prophets and Levites, yet they are not on the other side, to be taken and counted as nothing; I mean both his act, and the report of it by the holy story. For though they did not preach to the people in the cities whither they came, having Levites with them, to do that service, yet their countenancing, authorizing, and backing of the Levites, who did teach the people indeed; is not without cause said to be a preaching; seeing it made way to the people receiving of it with much more readiness and cheerfulness, than otherwise they would have done: yea, they were much more encouraged to the zealous embracing and professing of it, with fruits following, and that by the advancing and magnifying of it by such noble and worthy persons, than might have been looked for at their hands otherwise. For though the word of God, and the pure doctrine taught out of it, be of sufficient authority to draw and persuade the hearers to submit themselves to it; yet considering the blindness, untowardness, and rebelliousness of man's heart against heavenly things, a number would never have set foot in the holy place to hear, for all the report that might have come to their ears of the price and benefit of the glad tidings preached, if they had not been encouraged and brought on by such worthy examples. Oh, we know what force there is in such means. In so much, as even with us, howsoever there are of the Nobility, many who have the preaching of the Gospel in singular account, yet the people that dwell far off from them, and be not seated near to them, they (I say) hearken not after them, neither are any thing moved by them. But where such are seen by the people that live by them, to have the preachers of the word in high account for the message they bring, and to be subject to the holy doctrine which they teach; even that is a strong cord to draw the inferior sort to show reverence to the ordinance of God, and to cause them to think, that if such great persons so highly esteem of their ministry and message, that there is (doubtless) some great matter that moveth than to it. And though that be not all, neither is of any power to convert the heart, (for that is the proper work of the holy Ghost) yet many are at the first brought on to receive the preaching of the Gospel, (who after feel the power of it also, and enjoy the benefit of it) when yet their first beginnings therein, are chiefly occasioned by the zeal and forwardness of such good patterns. And this is one cause (Right Honourable) why we Gods Ministers do much wish and pray for the superiors and great persons, and especially those who are noble and growing toward the highest places, that they may be sincere and zealous for the truth, because, though they be no Preachers, as neither Iehoshaphats Princes were; yet we know, how greatly they may set forward preaching, and honour God in going before the people in their holy course, I say, we pray that many of them may be such, even as we highly praise God for those, who are such already. And as we are glad to see them favourers and followers of that which we preach by the authority of God, (one father of us all) so we desire (which is the next thereto) that they would be patrons of our writings, which we set forth with the same minds for the common edification of the Church of Christ, that when it is seen that such as are in high place, and zealous professors of the truth also, do make account of them; there may be far greater hope that many others will do the same. And therefore I humbly crave of your Honour, that I who have presumed to dedicate these few Sermons to your Honour, may be with your good liking allowed so to do. The which though they be things of small account, (as they are commonly reckoned to be) yet I would not have offered them, if I had thought they might not promise that good to the Church, which I know your Honour is willing to further. Besides, if there be any thing in them worthy your accepting, and reading, they are your due, by good right, and the testimony of my thankful heart, and the best that I have to present to your Lordship; who though you never saw my face, yet even upon report of me to your Honour, did give me cause to have you in daily remembrance while I live. But a word is enough of this. To lay out the matter of the Sermons, I think it not meet to be tedious to you about it, and the rather for that it is in the short Epistle to the Reader done sufficiently; further than thus, to signify, that the thing which is chiefly aimed at in them, (among many other to good purpose) is to give help to the Reader, as need shall require, to make his calling, and consequently his election (as the Apostle Peter willeth) sure. And thus not to be further tedious to your Lordship, I end, praying God, that as he hath honoured you in a double manner, so he would accompany your earthly honour with abundance of such blessings as are wont to go with it, and multiply your best honour with the variety and increase of his heavenly graces. From Weathersfield this 20. of April 1612. Your Honours in all humble duty to command in Christ, RICH. ROGERS. TO ALL TRUE CHRISTIANS, AND well-willers TO to the Gospel, or such as yet are further off from the power of it, whom the Lord in time may call: Richard Rogers wisheth all good that they want to make them truly happy for ever. CHristian and gentle Reader, I offer to thy view in this little book, certain Sermons tending to the good of all that can find time and willingness to read and regard them. And more particularly, at this they aim; some of them, that they may help forward and persuade ignorant, profane bad persons, and hypocrites, to distaste and wax weary of their evil and dangerous course. For out of all these kinds of wicked persons doth the Lord daily call home some, effectually; where the Gospel is sound, plainly, and powerfully preached. And I would they should know as much as I say, to the end they may not harden their hearts against God, (as they may possibly and easily do) while they see many safely and happily guided in their lives, and themselves nothing so, but may hear his voice willingly by repairing to such wholesome Sermons, wherein the Lord showeth himself willing to be reconciled unto them, and wherein he thus speaketh; O nation, not worthy to be beloved, yet for all this, if thou wilt return from thine iniquity, I will receive thee graciously. And what should make them like glad as the hearing of this? as the Gentiles were, when they heard first, that God had granted unto them as well as to the jews, the glad tidings of salvation. Even this sort of people may have no small encouragement by reading these Sermons, and especially those among the rest, which show how they that wander out of the right way, may return, and come home unto it again. Some of these Sermons do aim at this, to keep such as are drawn out of their sinful course already, to the certainty of salvation, and to keep such steadfast in their faith, hope, and repentance; and that they may not fall from them. And other some of them, serve to help forward all such so established, that they may grow in knowledge and grace, and so bring forth fruits beseeming the Gospel. And I would they might find no less favour and acceptation with the readers, than I am sure they found with them who heard them preached. I have showed what the matter is that is handled in these Sermons: now I will show my reasons, why I have gathered not one, but sundry of the same argument together, and set them forth so. And after, I will declare to thee, in what order I place them in this treatise, and why. The first reason why I set down many in one book of the same argument, and not of divers, is this; for that this matter and doctrine of the conversion of a sinner, is very hard to be perceived and discerned of many hearers, and especially: so as they may clearly see how to trace the way, and go in it. Therefore that which could not so easily be perceived in one sermon, I have thought good to lay forth in many, and out of divers texts of Scriptures, which tending all to this end, to wit, to set down the conversion of a sinner to God, do give more light in this matter, and offer occasion of more things about it, than one alone can do. These therefore being read with consideration, may (through God's blessing) make this point clear, who, how, and when a man is converted, and make him able to try whither he himself be so or no. And if one be well grounded in the doctrine that teacheth this, and have the use of this, he shall much the easilier attain to further knowledge, and consequently, to the use thereof: both which are meanly, and of few attained to, seeing so few are well settled in the other. The next reason of this my thus doing, is because this doctrine of the conversion of a sinner, is but little, and too seldom taught, I mean all the parts of it are seldom set down together; especially at one time, and in one sermon. All which were meet to be done, and oft; the weak capacity, slippery memory, and many other defects in the most hearers, requiring it; and that they might see, both how far they are from conversion, while they are in their first condition of ignorance, and unbelief; and how they are to be brought to it, and also how contrary their hearts and lives should be to that they were before, when they be converted These parts of it are seldom handled altogether in preaching, though one sometime, another of them another time be taught and delivered. But it is a long time, though the word be diligently preached (as in few places it is) before the most part of the hearers are able to lay one part and point of it with the other, and to make the whole work of conversion of them all. And to add the third reason, seeing all that the people know and practise without conversion is nothing, I mean, either pleasing to God, or profitable to salvation unto themselves. They may (I deny not) know many points, and learn sundry instructions, as concerning the letter, but to know so as they believe (without which faith it is impossible for them to please God) they cannot without conversion; and to practise so in their lives, as that they may be said to repent and live holily, (without which they shall perish, and never see the Lord) that is impossible without the same conversion. For these causes and some other, of which this is not the least, that by experience I have seen great fruit come of this doctrine diligently and much taught, and little fruit, where it hath not been much in use; for such causes (I say) I have of purpose set out many sermons of this argument, desiring that the people may be made better acquainted with it, and that such Preachers as think me worthy to be heard in this request, would frame themselves to teach it in their own, or in other places where they come. As for them that fear they shall glut the people with beating thus upon the same things, as though they could preach no other, I answer, if we preach to the end the people may practise that which we teach, and if the people also make use of that which they learn about this matter, it shall be found so hard and precious to know themselves converted, that they shall themselves desire that doctrine concerning it, to be taught again and again, and namely of faith and repentance, rather than to be weary of it; for they shall see, that when the same thing shall be taught out of new texts, even the old matter shall be in manner new to them. Now it followeth to show, why these texts are set down in the order in which they are placed in the treatise. The first texts are Acts 16.24. and Matth. 24.12.13. and the sermons on both, tend directly to show, how a sinner is converted, except the beginning of the Sermon in the 16. of the Acts, which yet maketh a way to the doctrine of conversion in the story of the jailer. And in those two Sermons the reader may see the three parts of conversion. And divers of the other Sermons do also give good light in the same: and namely the 5. of Deut. In the next place followeth the 13. of Matth. vers. 46. and Esay 55. vers. 1.2. In the former of these texts is commended to the reader what an excellent thing this conversion and namely faith is, by a parable of the pearl: and the latter text containeth doctrine to encourage and hearten on all to thirst after, & most earnestly to desire these graces of faith & repentance, and other graces accompanying them. The next in order is the 5. of Deut. 29. which, beside that I have said of it already setteth down the fruit of conversion, which is a godly conversation, and how lively it floweth and proceedeth from this conversion. The Sermons in the sixth text, to wit, in Matth. 11. vers. 20. tend to draw on and persuade to this conversion, threatening woe to those that convert not. In the Sermons of the seventh text in Acts 9 vers. 31. there are examples, not of three persons, but of three particular Churches, who showed forth as shining lights, the fruit of conversion in their lives, and used their liberty and time of rest free from persecution (under which they had lived before) to the growing in grace and knowledge with much comfort. In the last text, the 4. to the Philippians, vers. 4▪ the Sermons tend to show what joy the repentant life accompanied with the fruits of amendment, doth bring to all that lead it, and are converted, notwithstanding the discouragements that are on every side against them. I have said now what I minded to do: that which remaineth, is this. The Lord make that which I set out to thee, with all other holy instruction, profitable to thee for the making thee truly happy. Thine in the Lord, RICHARD ROGERS. THE SEVERAL TEXTS OF THE Sermons contained in this Book. 3 Three Sermons upon the 16. of the Acts, ver. 24. etc. 2 Two Sermons on Matth. 24.12.13. 2 Two Sermons on Matth. 13.46. 2 Two on Esay 55.1.2. 2 Two on deuteronomy 5.29. 2 Two on Matth. 11.20. 2 Two on Acts 9.31. 4 Four on Philippians 4.4. THREE SERMONS PREACHED ON ACT. 16. VERSE 25. etc. Verse. 25 Now at midnight Paul and Silas prayed, and sung Psalms unto God: and the prisoners heard them. And suddenly there was a great earthquake, so that the foundation of the prison was shaken: and by and by all the doors opened, and every man's bands were loossed. Then the keeper of the prison waked out of his sleep, and when he saw the prison doors open, he drew out his sword and would have killed himself, supposing the prisoners had been fled. But Paul cried with a loud voice, saying, do thyself no harm: for we are all here. Then he called for a light, and leapt in, and came trembling, and fell down before Paul and Silas, And brought them out, and said, Sirs, what must I do to be saved? And they said, Believe in the Lord jesus Christ, and thou shalt be saved, and thine household. And they preached unto him the word of the Lord, and to all that were in his house. Afterward he took them the same hour of the night, and washed their stripes, and was baptized with all that belonged unto him, straightway. And when he had brought them into his house, he set meat before them, & rejoiced that he with all his household believed in God. IN this Scripture there are two things to be considered; the one, The unfolding of the text. the behaviour of Paul and Silas in the prison; the other the conversion of the jailer. Of the first, I will say no more, The parts two. then may make way and give light to the second. The occasion hereof was this, that Paul having cast the devil out of a maid that had been possessed thereof, and so had thereby disabled her from bringing in gain to her masters by divining and telling of things to come, whereby they had gotten much: they beholding what Paul had done, and how he had sitten in their light thereby; they forthwith like mad men, drew Paul into the market place unto the Magistrates, accusing him that he with Silas had troubled the city. And by means thereof, the people rose up against them, and the Governors commanded them to be beaten with rods, which, when they had done, they cast them into prison, commanding the jailer to keep them surely. He cast them into the dungeon or inward prison, and made their feet fast in the stocks. This was the occasion of these words, as it is plainly set down by Saint Luke in the words going before; and then he showeth how Paul and Silas behaved themselves, being thus cruelly and tumultuously handled, as grievous malefactors, when all may see not only their innocency, but also the good, charitable and godly work, which they did show on the maid. It is said, that they receiving this injury at their hands patiently, and being strangers, and so finding no help at man's hands, did show, what account and favour they were in with God, in that he did not forsake them in their distress; but comforted them by his Spirit in token of the goodness of their cause, and made them able to testify the joy of their hearts by singing Psalms of thanks to God, declaring thereby that they being innocent, though they suffered as evil doers, yet rejoiced in the Lord, that they were counted worthy to suffer for well doing. And this be said of Paul and Silas. Now, to speak of the jailer, who was one of them that had his hand among the rest of that barbarous company, and was ready to execute the cruel commandment of those Governors, and that also with more rigour than he needed have done; it is very specially to be marked how God dealt with him, to make him see his rigorous and unconscionable handling of his good servants, by casting a fear upon him that made him desperate: and not only so, but showed him mercy by them whom he had used cruelly, so that he was converted both from that, and from all other his wicked ways, in so strange a manner, that it rang all the city over, that all the rest of them that had been partakers in that odious fact against God's faithful servants, might be provoked by his example, to turn from their wickedness also. But as I said, The sfirst part: The behaviour of Paul and Silas in prison: wherein three things are to be considered. my meaning is not to stand largely upon both these parts of the text. Noting therefore two or three points in the first, I will lay forth the conversion of the jailer more particularly and fully afterwards, which is the second. The things which I have thought good to show and lay down in the first part, are three. The first is of God, comforting and taking part with his dear children in their trouble. The second is of Paul and Silas, and the joyfulness of them in their suffering for well doing. The third is of the wicked jailer, and what he gained in the end by his cruelty (God terrifying him deadly by the earthquake) how bold and unruly soever he was in the beginning. Concerning the first, namely, Gods dealing with his, First: that God standeth by his servants in their troubles. we may see in this Scripture, that he doth not bring his servants into the briers, I mean great dangers, and then leave them to shift for themselves how they can, as the manner of the devil is to do, as also his instruments do, which learn of him. But God upholdeth and comforteth them in the midst thereof, when a man which looketh but to the outward face of things, would say, they are desolate, they are undone and utterly forsaken. This is a point that may be clearly seen here, as it were in a glass, for Paul and Silas were brought into many and sore perils for doing their duty, and for casting the devil out of the possessed maid; all the city both Governors and people were against them, so that after scourging they were cast into prison, until further sentence should be given upon them. They found no friends in the place: what should I say? they might (a man would have thought) severally have cried out, and have made that woeful complaint, which the Prophet made in the anguish of his soul, saying: there is no grief like to my grief. Lament. 1.12. And how far were they off in man's judgement, from that woe, which is not every woe, Eccles. 4.10. when it is said, woe to him that is alone. But here we must look up higher, and lift up the eyes of our minds, and behold whether God be absent from them also, or against them as all men were. But we see that to be far otherwise: for we behold him so ready and present at hand, that it might have been said by him which had a good eye, of Paul and Silas, as Elisha said to his servant full of fear, when armies of the Aramites were about the house to take him, 2. King. 6.16. that they had more with them then against them. So the Lord being with Paul and Silas, what hurt could they all do to them, who were against them? And that was so apparent, that whereas men lying in prison are commonly filled with deadly sorrow, and are at their wit's end; these were in the midst of joy; in so much that they expressed the same by singing a Psalm. Act. 12.11. Dan. 6.22. Even as he did accompany Peter with an Angel in the like condition, and was present with Daniel in the Lion's den, so he was with Paul and Silas at this time. So that though Satan coming first as a tempter to allure to sin, cometh afterward as an accuser, Matth. 27. to condemn for sinning: and although the high Priests toled judas with money and fair allurements to betray his Master; but when he being wounded in his conscience for his so doing, brought the money again to them, and complaining in what distress he was; they left him in the snare, and bade him shift for himself; yet the Lord doth not so to his. But if they suffer hardness for his sake, and at his commandment, yet that may be verified in them, which is written by the Apostle, 2. Cor. ●. 8. and 6.10. though they be afflicted on every side, yet they are not in distress nor forsaken; and though they sorrow in the world, yet they always rejoice to Godward: and though they have nothing in their penury; yet they possess all things by contentation. And even when they feel it not, by reason of their weak faith, yet it is with them as it was with Gedeon, when great heaviness was upon him, the Angel of God saying to him, judg. 6.12. God is with thee thou valiant man. This is the condition of God's people, so that as he showed his presence to Paul and Silas even in the deep and dark prison, so doth he to all that trust in him, in what affliction soever. Let all such rejoice, saith he in the Psalm, Psalm 5.11. who knew it so well, yea let them triumph for ever, yea let them that love thy name (O Lord) rejoice: for in what weak estate soever they be, Psalm 3.4. he is their buckler to defend them from their strongest enemies, and when they be most contemptible, yet they may be bold to believe it, and to profess their faith and say, they are in honourable account with him. And whereas it is demanded, why then are they so cast down in their troubles, dismayed and uncomfortable. It is (I answer) all long of this, john 20.25. that they fail in believing, as Thomas did, because he saw not with bodily eyes Christ jesus in presence; but when their faith is set on work, then appear they more than conquerors, for by it only they prevail, according to the Apostles words; This is the victory that overcometh the world, 1. john 5.4. even your faith. And this of the first point, namely how God forsaketh not his in their trouble, but standeth by them. The second is, The second point. How Gods children are affected in their troubles. how the godly are affected in their sufferings (unless they forget themselves, and fail through their own default) and that is as Paul and Silas were, I mean joyful and comfortable. No otherwise need they be minded, if they did duly consider their liberty; nay I say more, if they did well weigh the commandment of the Lord, which is, Phil. 4.4. that they should do so. For thus he saith: rejoice in the Lord always (and therefore in tribulation) and lest he should be thought to speak rashly, and not well advised, he doubleth his words, saying, again I say, rejoice. Which commandment if it were obeyed, they might find a great part of heaven▪ (that I may speak to their full comfort) more than they do▪ here upon the earth. But as it is truly said of Paul and Silas, that they sung for joy when their feet were pinned in the stocks, and that also in the inward prison; and so of David the Scripture affirmeth, that when he was in jeopardy of death, 1. Sam. 30.6. he comforted himself in his God; so there is no let or cause on God's behalf, why it should not be so now with the rest of his dear children; he could willingly afford it them. But as it cometh to pass, that the things that are most precious, are also rare; so in this one it is most true, that as comfort in affliction, and specially in the greatest, is more worth and more to be accounted of, than gold or the best earthly treasure; so is it also more hard to be found and enjoyed. How great was the glory of it in the Martyrs, the Adversaries themselves being judges, and in others that in grievous pains and sickness lie comfortable and joyful? And so should it be still, if it were more regarded and better looked to. Why troubles are so unwelcome to us. But in that it is not so, what other reason can be alleged of it, but this, that the Lord using his, to a more liberal and full diet, and giving them more variety of earthly benefits; they find such sweetness and savour in them, that when wants come or other hardship, they are more hardly borne, and stooped to: (even as children daintily brought up, cannot away with bare and course commons.) Especially if this be added, that because they are not much encumbered with afflictions, and those that they have laid on them, be not sore nor grievous; therefore when any come upon them of any weight indeed, they cast them off, as impatient in bearing the burden. Psalm 73.14. Neither let any say to me this, that the children of God are always under the cross, neither are they long without some afflictions, Psalm 126.5. seeing their life is compared to a sowing in tears. As our outward troubles are many, so are our blessings also. For notwithstanding this; many are their outward blessings also, especially where the pure preaching of the Gospel is enjoyed: for many troubles may be easily swallowed up, where that is, to help to digest them. And yet what poor and weak commendation may be given of the joyful welcoming of the troubles which are sent to such for the most part? And this to be true which I say, those times do prove, wherein they have some load of affliction laid upon them, for what earnest seeking to God is in them, or patience to bear them? Indeed, if they continue, or wax more grievous, so that they can neither avoid them, neither is there any hope of earthly help left unto them, to come out of them: then perhaps, and not till then for the most part, when they see no other remedy, it may be seen, that God is sought unto seriously, and then they stir up their faith to lay hold of assistance from God with some confidence, when all other help faileth. For example, when by some sore visitation and sickness, that is like to be unto death, God awaketh any of his, (the disease permitting and giving liberty to the party afflicted, for some sickness is more violent than other,) it may be seen sometime, that he lieth more like unto one that preacheth, and giveth encouragement and exhortation to repentance joyfully; rather then as one ready to die: but how rare is this to see? for in many smaller troubles, perhaps patience will hardly be found. And whereas some of God's corrections cause sorrow only to the afflicted, without pain to the body, as the loss of friends or goods; some cause sorrow that cometh from pain, as sickness and grievous diseases: it may be that the former may work some good now or then; but for the most part, the latter (if extremity hinder not) leave the best fruit behind them. Howsoever it be, there is no doubt, but that this grace is too much wanting, and the rather it is the less sought, seeing we lean too much to temporary holds and stays, and for that our hearts run after earthly things inordinately, as health, riches, peace, etc. though we see by long experience, that there is no hold of them, nor any safe resting in them. And this lingering here like Lot's wife, Gen. 19.26. must be purged out of us and chased from us, or else we shall degenerate from the faithful in former ages, and show too truly, that we be not led with their spirit, when we being so nestled here, can so hardly go out of ourselves, to welcome the troubles which God sendeth to wean us from hence, and do not rather pray that we may rejoice under them, and be thankful in them. The third thing in this first part of the text, is: The third point: They that pursue Gods servants▪ shall have small cause of rejoicing in the end. that evil persons shall have small cause in the end to rejoice of their hard proceedings against the servants of God, howsoever they pursue them with great delight; for God will surely take part with them against their enemies. As here we see in the jailer, whom he terrified, while Paul and Silas sung for joy; in so much that he and other his companions, when they heard it, might see that they had a God that could and would comfort them, when he himself their wicked adversary thought he had loaden them with anguish and sorrow; and that this their God could astonish him with fears and desperateness, when they whom he oppressed were merry. How God doth this in the world to come, it is clear enough by that Scripture to the Thessalonians, where it is said; 2. Thess. 1.6. That it is a righteous thing with God to recompense tribulation to them that trouble his, and to them that are troubled, rest; when the Lord jesus shall show himself from heaven with his mighty Angels in flaming fire. Indeed in this world that is not always seen, but yet God doth it even here also, while he professeth, Gen. 12.3. that he will bless them that bless his, and curse them that curse his, and while he showeth fearful judgements upon them who did sore vex his good servants, and constraineth other to cry out, and with their own mouths to acknowledge, that he plagueth them for their sakes, whom they hated and persecuted. Examples. For examples of the first kind Zidkiiah is one, the arch-prophet of Baal, who did not only feed Ahab with lies and false messages, as from God, when he demanded of him what the will of God was in a doubtful and weighty case; 1. King. 22.25. but also smote Micaiah the true Prophet of the Lord, and withstood him for speaking the truth. For this very cause he was constrained afterwards with fear to hide him from chamber to chamber. Numb. 16.30. Another example of the first kind is Corah with his company, for resisting and rising against Moses the true servant of God, charging him to be an usurper of the Priest's office, and to take too much upon him, and himself to be Gods true Priest: for the which, as Moses witnesseth, he was swallowed up of the earth with those which were of his conspiracy. Examples of the latter sort, is Pharaoh, who after ten warnings by God in strange punishments, for not letting the people of Israel go to serve the Lord out of his land, but pursuing them still even into the sea, was in the midst thereof drowned, when he was constrained to confess that the Lord took part with Israel against him, all the Egyptians saying, We will fly from the face of Israel, Exod. 14.25. for the Lord sighteth for them against the Egyptians. Another example is judas, who betraying his Master into the hands of the high Priests for money, was compelled to confess before them that set him on work, in a most heavy torment of conscience, casting the money again before them, Matth. 27.4. I have sinned in betraying the innocent blood. By all these it appeareth, that they shall have small cause to glory of their win in the end, who offer hard measure to God's people, the Lord himself crying out thus unto them, Touch not mine anointed, nor do my Prophets no harm. Psalm 105.15. Neither let any object here, that they know them not to be such, for so they will affirm in their mad mood and rail on them, who yet, when they will speak, as they are persuaded in good advisedness, will say of them, as Saul did of David, that he was more righteous than he, 1. Sam. 24.18. Dan. 6.20. and as the King of Babylon said to Daniel, thou art the servant of the most high God. So let faithful Christians rest in their innocency, and in the witness of a good conscience, and let them count it banqueting cheer, to be accompanied with that; and their greatest enemies which want it, shall oft count them blessed, and desire to taste of their dainties, howsoever they oftentimes set themselves against them. And thus much be said of the first part, and of the three points thereof. The second followeth, The second part of the text. The conversion of the Jailer. Three things here to be marked. and that is concerning the conversion of the jailer. For the better understanding whereof, and the use which we are to make of it, three things are to be marked. The first, what his estate was before his conversion: the second, the means whereby he was converted, and the third, the effects that followed his conversion, and were proofs and fruits of the same. His estate before he was turned to God was wicked, as all other men's is: but more laid out in three things, by which we may the easilier judge of his whole life beside. And these were his cruelty against Paul and Silas, his desperatenes in his affliction, minding to have killed himself, and by consequent his sensuality and drunkenness in his prosperity while he enjoyed it. The means of his conversion were, partly more remote and further off: partly more near unto it. And both of them are severally three. Of the first sort was the earthquake, whereby he was astonished and terrified: then Paul's words dissuading him from hurting himself: and thirdly, how they wrought upon him, and that was so far, as that they turned his heart toward them, and he sought to be comforted of them. All these did set him forward, though afar off, to his conversion: in so much as, although they wrought it not, yet without these he had never come to the other, which were more near means thereof, and did effect it. The latter kind of means were also three. First, he desired to know of them how he might be saved. Secondly Paul's answer, that he must believe. And thirdly, his teaching him how: whereupon he received and consented to the doctrine, so that he believed in the Lord jesus, and was converted. The effects and fruits of his conversion follow, and they were also three, which were proofs of it. One, that he was baptized: another was his joy for so happy a change: and the third his kindness to them many ways declared; as his bringing them out of the loathsome prison into his house, what danger soever it had procured to him: his setting of meat before them; his washing of their stripes; and with all these the condemning of himself for his former cruelty towards them, and his revenge that he took on himself for the same. The estate of the jailer before his conversion. Now, according to the parts of this story, I will proceed to speak of every one in order. And first, to begin with the estate that he was in before his conversion, somewhat is to be noted of it in general, and then his particular sins are to be considered. Generally, this is to be observed, that he being profane, Ephes. 2 12. and 4.17. and (as he showed himself) ignorant, and without God in the world; as Paul speaketh of all the Gentiles, I say, it is to be observed, how vile and wretched we are before God show his work of mercy upon us: even filthy and unclean, stinking in our sins, loathsome to God, and even to men also, who are themselves any better guided and graced. The which to be true, the saying of Ezechiel doth most clearly show: who bringeth God in to speak thus, with many other words to the like purpose, When I passed by thee, Ezech. 16.6. I saw thee polluted in thine own blood; in thy nativity when thou wast borne thy navel was not cut, thou wast not washed in water to soften thee: thou wast not salted with salt, no eye pitied thee, etc. showing hereby, that before God wash us and give life to us, there is nothing but filthiness and death. Thus the Scripture brandeth the woman of Samaria, john 4.18. (though she afterward brought many to Christ) with a note of infamy, that she had been an harlot; that she had been full of ignorance, maliciousness, a scorner, etc. And Zacheus, Luke 19.7.8. though his repentance was famous, had been a sore griper and deceiver, and Paul had been a persecuter, 1. Tim. 1.13. a blasphemer and an oppressor. And such a miserable person was this jailer. For though there was no direct occasion offered to Saint Luke to lay out his whole wicked course; yet by the few sins that were expressly mentioned to have been in him, or by necessary consequence, it may be easily gathered that he was such an one: which sins seeing they were settled in him by long custom, as habits and courses of life, they did both rule him, and also drew many like companions to them, to make him a vassal and slave of the devil. And so it is with all, though all break not forth into the same notorious evils. Well might the Prophet jeremy therefore say, Lament. 3.22. it is the Lords mercy that we live and breath, and are not utterly consumed. And all may wonder that he will pity us, and be patient toward us, in giving us a time of repentance: as they that believe do when they find it so, and it should humble the proudest, and shame and fear them that are not so; even as it holdeth all in lowliness and abasement ever after, who have found from him a gracious deliverance out of such intolerable bondage. And the use that should be made of the very knowledge of this miserable condition of man, is no less than I have set down, even as humble and thankful walking with God ought always to accompany those who have escaped it, as I have said. But alas, though there may be seen some such duty to be practised of the latter, I mean the faithful; yet no spark of shame or sorrow for so great calamity can be perceived to be in the former, that is, the ungodly: in so much that a man would think there were no such vengeance hanging over them as I speak of, if he should mark the looseness, boldness and security of such; and neither any damnation waiting them, either old or young, men or women: when (yet) it is the senselessness of them through unbelief, that they giving no credit to the Scriptures, which in every place do prove it to be so; therefore they fear nothing, no not the greatest woe, till it come upon them, and that they feel it. This is that which we have to note of and by the estate of the jailer in general. His particular sins. 1. Cruelty. Of his particular sins, cruelty is the first, accompanied with adulation and slavery; he being ready to put in execution that which was most unjustly commanded him. But besides that, he did (I say, exercise cruelty upon the servants of God, in doing more than he was enjoined. For he was bidden but to keep them safe; which he might have done; if he had but put them in the common prison. And yet he would not have done that, if there had been but civility, especially any dram of compassion in him, but would have kept them sure in his own house, they being neither murderers nor rebels, nor like to be dangerous persons; but he most cruelly cast them into the bottom of the prison, even into a dungeon, and yet even there made their feet fast in the stocks. The barbarous and savage act of this jailer is set down to withhold all that hear of it from that sin, and to shame them that practise the same or the like cruelty: not only for that God hath threatened, Matth. 7.1. that with what measure men meat it shall be measured to them again, and that judgement shall be without mercy to them that are merciless, james 2.13. but also seeing it is unnatural to be cruel. If any receive sentence of death for his just deserts, as Achan: or injustly, as our Saviour did, yet if thereto should be added other vexations, as mocking, railing, Josh. 7.19. etc. that were cruelty: therefore joshua showed mercy on Achan, to bring him to repentance, when he was adjudged to die; but the cruel jews and soldiers were accused of beastly cruelty, and that most justly: Matth. 27. vers. 28. etc. when Christ being to be crucified, was also handled despitefully and mocked of them. Saul's cruelty to his son jonathan, 1. Sam. 14.44. who would have put him to death for tasting a little honey with the top of his spear when he fainted, to revive himself; was most savage and unnatural. Not unlike unto it is that barbarousness and unmerciful dealing of stepmothers and stepdames to orphans and poor succourless children, whom they use worse than many a bad man will use his beast, when yet nature teacheth them that they can never show kindness and tender compassion enough to their own children. For which cause the jews in using correction, were stinted by the Lord, that they should not give above forty stripes at once. Deut. 25.3. And for the same cause, to meet with their cruelty, God commanded that an eye should be put out in him that had done the like; and a tooth for a tooth, to bridle them. Exod. 21.24. And how was that servant dealt with in the Gospel, who being forgiven ten thousand talents by his Lord, would not forgive his fellow servant an hundred pence, but laid hands on him and throttled him, saying, pay me that thou owest? Matth. 18.28. His Lord was wroth with him, and delivered him to the tormentors, till he should pay all that was due to him. And as all cruelty is fearful and monstrous, so that which ariseth from envy and hatred, is devilish. According to that which Solomon saith: Anger is cruel, and wrath is raging; Prou. 27.4. but who can stand before envy? But not to say that which yet might to good purpose be said, to make this sin odious unto us, let them who have advantage of their neighbours by forfeiting their bonds into their hands, and all superiors who may use poor strangers, fatherless ones, and poor servants at their pleasure, and finally all, whosoever they be, beware of hard-heartedness and cruelty which it bringeth forth, especially of envy, knowing that they have a Master and a Superior in heaven, who will recompense such brutish barbarousness, and as they desire that all other should do the same to them, let them exercise and practise mercy and compassion, kindness, gentleness, meekness, and such like virtues. His second sin●● Desperateness. The second sin apparently to be seen in the jailer, was desperateness: which was such, that when he arose out of his sleep by the fearful earthquake at midnight, and saw the prison doors open, he drew out his sword and would have killed himself, supposing the prisoners had been fled. Such a sin is this desperateness, that when men have losses, displeasure of their betters, or other great discommodities, or when they be but stricken with the fear thereof, they have no stay of themselves, but without all consideration are carried by it, as by a whirlwind, to very madness. Oh, if men be crossed, having no grace to uphold them, they are beside themselves, and at their wit's end.] Many marvel, when the story is remembered in company, at the murmuring of the children of Israel, Exod. 16.3. when they had no food in the second month of their entering into the wilderness, their store being spent that they brought with them out of Egypt. And it must be confessed, that it was their sin, that they murmured against God when they were in need. But alas, we who] are ready to censure them do much worse: for we grudge when we have no want but abundance, if any thing go against us. Indeed, while all things go with us to our hearts desire, and we live in prosperity, we can praise God, as though we were not inferior to the forwardest in religion: but if God lay his hand upon us, job 1.11. we will (as Satan saith in job) even curse him to his face. Examples want not, even of such as are of the visible Church. judg. 17.2. The woman spoken of in the judges, Micahs mother, when she had lost her money, what was her refuge to the easing of her heart, but cursing? 2. Sam. 17.23. When Achitophel's counsel was refused of Absalon, which had been in great account, was he able to put up that disgrace? No, but he was so thoroughly vexed for it, that he recovered not himself, 1. Sam. 28.7. etc. but went and hanged himself. Saul had banished the witches out of his land, according to the commandment of the Lord; yet when he was in a strait (for all the commandment) he inquired for one, and asked counsel of her. But oh, that we in this age had learned wisdom and constancy in the service of God, to be faithful to him in our troubles, as we profess it to be our duty in peace. But I fear we are not behind the worst of these in the committing of this sin, but before them rather. For they murmured in great distresses; but we in very small trials, as though we could bear nothing, neither suffer ourselves to be crossed in the smallest things: but we fly to our shelter, which is by anger, rage, cursing▪ impatience or threatenings, if not by worse shifts to avenge ourselves, when we should rather be ashamed to be so disguised. Especially considering who we are, and from whence we come; even from worse than the dunghill, and should marvel that we be not consumed, rather than think much to be touched, yea with the little finger, when we suffer justly whatsoever we suffer, yea the most grievous calamities: according to the saying of the Prophet in the Lamentations: Wherefore doth the living man complain? Lament. 3.39. man suffereth for his sin. And this were more fit to be done of us (a wise man would think) rather then that we should be led with such frenzy, which I say not is monstrous in them that go for godly, but an utter shame for those that are mere natural men, being trained up under true religion, and living in the light of the Gospel. And they that cannot submit themselves to this instruction (which in their own consciences they cannot but confess they ought to do) let them see their bondage and acknowledge their sin, that so they may make way to the obtaining of pardon and amendment. The third sin to be noted in the jailer, His third sin: Sensuality in prosperity. was the resting and pleasing of himself in his prosperity, when he enjoyed it. For this sensuality is in carnal men, that if they may have their hearts desire in the things that are of price in this world, they are made drunken therewith. And therefore much more he must needs be so, who was a Pagan, and knew nothing of heaven, to hold him within compass. And although this sin be not expressly said to have been in him, yet by necessary consequence, it is gathered to have been so, by a reason drawn from contraries: for whosoever is desperate in his losses, and is brought to his wits end for the same, he (doubtless) made his prosperity and the enjoying of his goods, Note. his heaven and his paradise. Even as the contrary is said of job, that he lost his riches without any great grief; therefore he enjoyed them (while he had them) without any great love. To be sensual in prosperity, a greater sin then to be impatient in adversity. And this sin, to become disguised and made drunken with the commodities which a man enjoyeth, is far worse than to be impatient for the loss of them, and bringeth for●h many greater inconveniences. For such not only love them, and their pleasures which they follow thereby, 2. Tim. 3.4. more than God, which is idolatry; but also they do by means of them, more boldly commit any sin, Prou. 18.11. that they delight in, seeing they make their riches their strong hold. It would not be thought to be true, but that men have bewrayed what lieth hidden in their heart, by their tongue; that many, and those of no great patrimony neither, so as they might enjoy the estate they live in here, they would with all their heart give over all hope or interest in heaven which might possibly abide them. And what place is there for instruction in such? This sin is called the pride of life; 1. john 2.16. namely, to glory in that which men have, and that they may hear of no adversity, but health, wealth, ease, credit, favour with their betters, and advancement above others, is their paradise, from the which to be plucked, is vexation to them, and the most deadly tormenting that could befall them. And by these three sins we may gather, what the jailer was in the whole course of his life, in which these three bare sway, and other sins which did accompany them. And like to him is the condition of all other, while they be strangers and enemies to God; and yet behold greater abomination than this; namely, that they wax hardened in this estate, and worse and worse, rather than fit to be called back, and to be reclaimed. Oh therefore, what hope was there either of him, that he might be made a Christian, or of other like unto him, to be brought back from such a disguised estate? And therefore what a wonderful work of God is it, to convert such to a contrary condition and course, so that neither they would, although they might without punishment, wallow again in that mire, after they be washed; neither can they in a long time be pacified nor quiet in themselves afterward, to remember what manner of persons, and how vile and odious they have been. And seeing the Lord did show such a work of mercy upon this wretched man, let us see further into it, and by what means he brought it to pass, as shall follow in the next Sermon. THE SECOND SERMON CONTINUED Upon the same text. IN the former Sermon I said before, The means of his conversion. some of these means of his conversion were more nearly adjoined unto it, and some were further off; I will speak of both, as occasion is offered. The first mean a far off. Of those which were further off, this was the first, that the Lord sent a mighty earthquake, whereby he awaked him, and seeing the prison doors opened; such astonishment and fear of the runming away of the prisoners took hold of him, that he was at the point to have killed himself. Object. But what of this, some man (perhaps) will say? was this a mean to convert him, and to bring him thereby toward salvation? when all may see that there was (as one may say) little more than a hairs breadth between him and utter confusion and desolation by killing himself, whereto he was fully bend, and hardly held back. Answ. Whereto I answer, that he was held back from that attempt by the providence of God, who had provided and set in a readiness there, not his wife or familiar friend to keep him, but even Paul, to whom he was a deadly enemy, that he might be a mean to save his life, rather than that he should miscarry. And for the other part of the objection, whether that desperateness of his, was a mean of his conversion, I say, it was (though a far off) as God handled the matter. For by this shaking and fearing him, his jollity was abated, his pride allayed, and he was, though not tamed, yet in a good way to it, and well prepared for it, as appear by that which followeth, when this was added thereto, that Paul had so kindly dissuaded him from hurting himself, and in so fit a season. And as we say in the proverb, that sometime the furthest way about is the nearest way home; so by God's good hand it was in this; that the trouble and unsettling of him, that was like to have sent him to hell, the Lord used as a mean of his conversion and salvation. There is no doubt, but that many felt the earthquake, as well as he, and yet never were the better for it, as he was; neither should he have been, but that the Lord intended and purposed it. Doctrine And here we may learn, that God goeth about to do them good who are his utter enemies, when they little dream of any such thing; and he intendeth their good, when they neither observe nor consider it. To speak more particularly, in sending crosses, sickness and sundry visitations, men at the first do in their rashness and haste, rage against God and curse him; whereby they show, that this is all the good that they can draw out of them. But if the Lord do intend and mean their good by sending them, he will pull down their stomachs, and make them see themselves thereby, and how little they shall gain by setting up their bristles against him. Yea he will make them glad of the help and counsel of such, as they did before both scorn and abhor, 1. Sam. 24.17. as in the example of Saul we may see, who for all his loftiness and jollity, was cast down, as they who are most mean and miserable; and full glad of David's kindness to him. This bridling of the rage of wicked men, and breaking of their hearts by afflictions, though it be not repentance, yet God useth them as means to bring them thereto in time and by degrees; I speak this of such as the Lord will honour and do good unto. And they that do well weigh it, shall see, that it may well be so. For as they who will make crooked things strait, do bow them a contrary way, that so they may the easilier bring them betwixt both, which is to be strait and right: so the Lord, when he intends to make a proud man humble and meek, he will break his heart with sorrow and affliction, wherewith when he hath been thoroughly exercised, he is the fitter to be brought to the mean betwixt both, that is, broken-heartednes and humility. For as a log in the deep mire, having long lain therein is so fastened to the place, as it is impossible to remove or pluck it out, unless it be loosened and turned into another place; but being so handled, it may with ease be taken out: Even so, if a man set upon his dregs, I mean, being riveted into his sins, be not loosened from them by some terror and heart-smart, though he be brought never the nearer to repentance thereby, yet he shall (if he be such a one as God will show mercy unto) he shall (I say) much more easily be persuaded thereto. According to that which we say in our common speech, and that truly, of a wicked man bend to his will and to live licentiously, that he is never like to amend and come to good, unless the Lord awake him by some great affliction. This manner of Gods dealing with men, to bring them to so happy an estate by so unlikely means, and so far off, should teach the men of this age, that wisdom, having knowledge, which the ignorant cannot learn, that in their troubles and astonishments, they should not think that they are punished seeing God taketh delight therein; and so wax hardened: but to know, that they not humbling their hearts to seek the Lord by preaching, and by God's benefits, they have need to be awaked by his judgements, and that he doth therefore afflict them, that they may know they are far gone in their evil course, that so they may lay surer hold of his word, and take direction and counsel from thence, to be brought to God. But let us see how God wrought by the second mean that was far off, and so, how he brought him on by degrees to true conversion. The second mean: Paul's care of his life. This second mean was Paul's care of him in his desperate estate, to hinder and dissuade him from offering violence to himself, and his kindness towards him, in overcoming evil with good. For whereas the jailor had showed himself cruel towards him, Rom. 12.21. when he had given him no cause so to do, and therefore looked for no good will at his hands (if possibly he should stand in never so great need thereof) behold he had no greater friend than him, whom he had deserved to be his greatest enemy: for even by him was his life preserved. This when he weighed and considered, which he could not but see, Paul so earnestly beseeching him to do himself no harm, who had not otherwise been held back from killing himself, I say, when he laid these things together, he was again amazed at this, but in another manner and better, than before. For before, his heart was troubled desperately, thinking what loss he was like to have; but now he was moved in a more commendable manner, to see Paul's unlooked for kindness towards him. This began to draw his heart towards Paul; which (we know) must needs be a great change, from that which was before. The beauty of virtue & grace in God's servants. And by this we may mark the beauty of virtue and grace in God's servants, how greatly it moveth the hearts even of wicked men. Surely, if they were careful that their light might shine in good conversation among men, they should not a little provoke them out of their bad course, and to be in love with a better. I do not deny but it most moveth them, when it bringeth any benefit to them, as here Paul's love and care did to the jailor: they had double force to work upon him. And although it help much (I grant) to the further drawing him on toward goodness, yet that only was not to be seen in him, but that did beat into him a persuasion, that he was a good man, and was able to do him good also, and therefore a little after he desired to know of him how he might be saved. So that kindness and harmlessness, and other fruits of love, if they were more usually and plentifully showed forth by Christians, they would (undoubtedly) pierce the hearts of many wicked men, and cause them to think that they are far from the course which they should walk in. For though many scorners and profane persons do trample goodness and good men under their feet; yet the beauty of piety and Christianity doth much move and avail with many. As we see by Peter's words to Christian women, where he saith: Let the wives be subject to their husbands, 1. Pet. 3.1. that even they that obey not the word, may without the word be won by the conversation of their wives. But especially, if God's servants would, as opportunity is offered, show their love in seeking to win them to God, and to help them towards eternal life; much more should they persuade them to forsake their bad course, and to embrace a better. As our Saviour Christ talking with that woman of Samaria, brought her to repentance. john 4. And this be said of the second mean of the conversion of the jailor, though far off: which as it was a degree before the former, so they who are moved as he was, are sensibly set forward, as he was; though I deny not, but that many coming thus far, and further from their evil course, may yet be far enough off from true conversion. But let us hear the third mean, The third mean: His cleaving to the Apostles. which the second now spoken of, procured and brought forth: and that is a nearer degree to goodness, than the former. And this it is, that he conceived so well of them, of Paul and Silas, I mean, that for all the commandment of the Magistrate, he brought them out of the prison, and fell down before them, in token of reverence to them, and so fell to near acquaintance with them, who being good men, it gave hope of his further good taking by them. And here I will stay a while to teach how we may profit by this. To this end, this I say, The benefit of familiarity with God's servants. that as his near clinging and cleaving to them, was another mean to bring him to true conversion; even so God useth the familiarity and acquaintance that wicked men have with his servants▪ to this end, that they may distaste their former course, and bring them to hear the word preached, and so in time to be changed. Thus many become believers in Christ, by company and acquaintance with Preachers; who being appointed by Christ to be fishers of men, do show the love to them, Matth. 4.19. john 21.15. that Christ showed to themselves before, that if they be men of God indeed, they will lay open to them their treasures, which they have gathered out of the hoard of the Gospel, and impart the same unto them. For although many of that profession, I mean the ministery, be blind themselves in the mystery of salvation, and others who have knowledge in the letter, yet for want of love are unprofitable, and rather puffed up with their knowledge, then careful to do good with it, to the persuading of men to faith thereby: yet they whom God hath truly enlightened, do far otherwise. For they having daily before their eyes the words of the Lord jesus, john 21.15. that as they love him they should feed his lambs and his sheep; and again, that they who turn many to righteousness, Dan. 12.3. shall shine as the stars for ever and ever; they labour through love to persuade them to give over their sinful and bad course, Psal. 34.8. and to taste and see how good the Lord is in his word, to such as turn to him. And the people who converse with such, if they be appointed to salvation, shall embrace such kindness offered unto them, and how far off soever they have been from the assurance of it, and from true godliness, yet, by good instruction and example, they shall most readily look after both. And thus God wrought in the jailor, and thus he worketh in many. As examples hereof are many in the book of the Acts of the Apostles, where Paul traveled among the ignorant nations; so I can truly say, upon mine own remembrance almost forty years agone, (and yet in those times the light of the Gospel shined nothing so clearly as it hath done since) that by familiar companying betwixt the faithful Minister of God and the ignorant people, the Lord wrought wonderfully and mightily amongst them. And I am sure the fruit of the Gospel that hath been since in those parts, (that I say no more) and that is to be seen at this day, did flow from that wellspring, and had the beginning there. The Lord did bless weak means, when they were used in simplicity, and that in admirable manner, when the subtlety of the wicked was not yet at those times grown to such an height, to dismay the people in their first beginnings. But since those days, some of them, though seeking to grow up in further measure of knowledge and grace, and to bring on others by their example, have met with such discouragements, that they have not answered (I speak not of all particular persons) as many other have done, to the hope that they gave so long before, by many degrees. But while I show how the jailor and many other have taken so great good by the company and fellowship of God's servants, it is not to be passed by, Many that may enjoy this benefit, look not after it. how little use many make of such good means now a days. Who although they dwell near godly Preachers, yea and are ready enough in civil manner to have their conversing with them, yet in things pertaining to God and to eternal life, they have no appetite to them. Which I speak to their shame, seeing so much good might be gotten thereby. For what though they dwell near such, and have thereby acquaintance with them, yet many further off, seeking heartily to take good by them, are in far better case, and show themselves far wiser, because their desire is far greater to benefit themselves by them. For even as the corn that is kindly sown in the field, though it be held back by unseasonable weather, is in far better case, then that which groweth on the house top, though it be forwarder in the blade, and cometh sooner to ear-ring: Even so it is with them, wisdom is easy to find of them that seek it diligently, though they be further off from the means, than they who may enjoy them with more ease, when there is not an heart in them to take good by them as they may. Thus ye see the first three means, though a far off, by which God brought the jailor, and so doth many other by the like, to conversion. All which degrees tending thereto, though I grant, that many go beyond them all, and never attain thereto; yet in those who have been further off, if they be such as God will call, they have brought them on in such wise, that they have set them forward to faith and repentance. Ye have heard lastly of the means of the jailers conversion, which are more remote and further off: The means of the jailers conversion which are more near. Now follow those which are more near, and did effect the same. Of the which the first is, 1. His question about salvation. that he questioned with them about his salvation saying; Sirs, what must I do to be saved? And that we may know that he asked not this question, idly, vainly, or curiously; but seriously from his heart, and being urged by necessity, it is said, that he came trembling, and fell down before them: and in that fear and terror he moved the question. Whereby it appeared, that he had heard somewhat from them, that caused fear of God's wrath, and doubting of, and about his salvation, and thereby was brought so willingly unto them to seek help. And this came nearer the matter, I mean his conversion, than all that went before. Doct. And now for our instruction, this teacheth, that when a wicked person, When a loose person doubteth that all is not well with him, he is in the way to true conversion. who hath walked at his own liberty, ignorantly, and profanely, as the most part do, whether he have any light and wandering thoughts about his salvation, or no; I say, when such a one beginneth to tremble and fear that all will not go well with him, but that his sins having found him out, do threaten his damnation, and thereupon beginneth to make question about his salvation, what he should do to attain to it; then he cometh toward conversion and true repentance; then there beginneth to be some hope of him: And although, I know that such fearful thoughts do sometime vanish and come to nothing, and in some they break into raging and despair, when they be not kindly and seasonably wrought upon, yet where no such tozing and breaking of the heart is, there (without all doubt) the party remaineth far off from all likelihood of turning to God. For notwithstanding we judge charitably of them, who resort ordinarily and willingly to the preaching of the Gospel; yea and conceive hope of others also among us, though further off from goodness than they (as being mere worldlings, ignorant, or vain persons) and we wait when God shall call such to repentance (for he bringeth out of both sorts thereunto); yet till such time that they begin to complain of their estate, and to cry out, not only suspecting that all is not well with them, but also know it to be so, at leastwise fear and feel it, and so ask counsel about it, there is no sound approaching near unto God, to speak as the Scriptures do, namely, that the whole need not the Physician, Matth. 9.12. and that it is the sick-hearted sinner, which seeketh seriously for mercy and forgiveness. For as all that repair to Markets and Fairs, go not to buy, (but many are wily wanderers, who go to gaze, Gen. 34.1. to see and to be seen, as Dinah did) but such as want provision for their families both cheap and buy; even so, they who are pinched with seeing their necessity and want of God's favour, and yet are persuaded, that without it, they cannot be saved, nor have any peace; they beside going out to hear, will also question further about their estate, and in the heaviness of their hearts will say to the Lords Merchants, who are furnished with all store fit for them; Sirs, what shall we do to be saved? that so we may attain thereto. But this is further to be marked, Unto whom such should repair. that as the jailor here sought out for himself, and moved question about his salvation, was persuaded that they were both able to tell him that which he asked them, and was resolved, as we see by that which followeth, to rest upon and embrace their answer, as from God; so there must be in those who are pricked in their consciences, so much wisdom, as to repair to those men and brethren, Acts 2.37. who can and will resolve their doubts, and they must be also ready to receive the same from their mouths, as from the messengers of God, when it shall in the evidence of the spirit, and the persuasion of their consciences be delivered unto them. For the word of God being rightly applied, will work kindly upon them, and quiet them, whereas other comforts will not fasten on them, nor satisfy them. But until men do begin to question about their estate, they are in no forwardness toward their salvation. Quest. If it be asked, whether all must of necessity move questions about it, Answ. I answer, yea: unless such doubts as arise about the same, be clearly answered by public preaching. And yet herein they who propound them, must be wise and prepared, (as I have said) to be directed by the answer which shall be given them from God; Acts 10.33. even as Cornelius said unto Peter (when he came to his house to tell him what he should do,) of himself, his kinsmen and especial friends; We are now here present before God, to hear all things that are commanded thee of him. And thus much of the jailers question, one of the nearer means of his conversion. The second mean: The Apostles answer. Now followeth another of them, and that is the Apostles answer, namely, that he should believe in the Lord jesus, and he should be saved. This therefore is well to be considered. For this was the thing which he stood in need of, and that, without the which he could not be saved. For he being already thoroughly troubled in his conscience, needed not to be urged to sorrow and prick of heart, fearing damnation already for his horrible sins; but had need of comfort rather through the forgiveness thereof, which he could no otherwise obtain, but by faith. And therefore they required this of him, namely, that he should believe in the Lord jesus for the remission of his sins, rather than any other thing, because having this, the love of Christ which he should see thereby towards him, would constrain him, sooner than any thing else, to set upon, and endeavour after the doing of his will, which is repentance. Faith is not in our power, but the free gift of God. Neither let any here gather by this, that it was in his power to believe, faith being the free gift of God, but it was necessary that he should know so much, namely, that he must believe, to the end he might both be the better prepared to ask and learn of them how he should come to obtain it, and also esteem more highly and preciously of it, which is the next way to come by it. This point is the more to be marked, because that which I have said of the Apostles words to him, must without any further labour, be received and applied to all that are in the same estate that he was in. For (to make this former exposition of their words to serve also for doctrine) what is needful for any which are as the jailor was, terrified and troubled with the fear of hell, and stricken with the wound of conscience for their sins; I say, what is needful to such in any sort, like unto this, that they should know they are all washed away by the blood of Christ? which is all one as to believe in him, that he hath pardoned them. Luke 19.10. For to such as so feel themselves lost, is the promise made, so that they believe not before the time, but have good leave and liberty from God so to do, neither therefore ought they to neglect or refuse so to do, while they feel what need and desire they have of it. And this be said of the Apostles answer, which was the second mean of the jailer's conversion, more near. The third followeth, which was their preaching of the word of God unto him, whereby he was brought to believe, The third: Their preaching of the word of God unto him. and so to be converted. here for the clearing of this point, because it is not particularly expressed what doctrine they preached, but only in general, the word of God, it need not trouble any, what the things were which they taught; for seeing it is said afterward, that he believed, it is manifest, that they preached of such points to him as might work and beget faith in him. And seeing he was already terrified, and full of anguish for that he saw himself in the estate of damnation, it is certain, that they told him that he was in the way to receive mercy. And it is also out of doubt, that they preached this, What things they taught him out of the word. that jesus Christ came into the world to save such as (in the case in which he was) were void of all other hope. And that they taught him to apply wisely and kindly his merits, as the only remedy and medicine fit to heal his deadly and running sore: and that they heartened and encouraged him in Christ's name, to lay hold of the same, and to believe and to be persuaded, that he was given and sent into the world of his Father, to save and deliver from endless thraldom and woe, such miserable sinners; and also that they answered his objections, namely, that he doubted he came not to save such great sinners as he was, and such like. For this is the doctrine that he had need to be thoroughly instructed in, and furnished with, and all to this end, that he might be bold to believe it. Thus they preaching unto him, and confirming in him that which he had, namely, the desire he had in that heavy estate of his, to be saved; and helping him to that which he had not, that is, the promise of eternal life; God so wrought in him thereby, that he embraced it, and rested upon it by faith, so that he, even he appeared then, to be one of them for whom Christ died, and whom he came to save: according to that which is said by the Apostle, faith cometh by hearing of the word of God preached: Rom. 10.17. vers. 10. and again, with the heart man believeth unto righteousness, and consequently to salvation. To that doctrine they (I mean Paul and Silas) added also this, that he which believeth, 1. john 3.3. and hath the hope that maketh not ashamed, purgeth himself also from the sin that he findeth in himself, that as he is made the adopted son of God, so he endeavoureth to resemble his father in purity, of the which more shall be said afterwards by a fitter occasion. And this of their preaching. And this which I have said of the preaching of Paul and Silas to the jailer, doth likewise instruct us, that the same doctrine is to be preached to all such as are in his case, and they must know it, who hear; that if at any time God exercise them, as he did him, with a troubled conscience for their sin, and an unfeigned desire to be saved, they may long for the same promise of life, and as they see what need they have of it, may be ready to embrace it, and by faith to rest upon it, that so all tears may be wiped from the cheeks of their soul, and they may be sound comforted, or at least stayed for the time, as their weakness will permit. For this is the first and especial fruit of preaching to such as groan under the burden of their sin, and lament after God, longing for pardon: there is nothing able to ease their consciences and to give rest to their souls, besides this, namely, that they believe that jesus Christ is as ready to release them of their sins, as they be desirous of it, and that they hold this as confidently, as they believe any article of their faith. Note. But the chief difficulty about this matter is, to be fit and prepared for this faith, that is, to feel indeed that they stand in need of it. For hereby the jailer was before many a thousand Protestants at this day, even before he believed, in as much as he saw in what woe he was, and earnestly desired to be delivered out of it, which is not only wanting in the greatest part of hearers, but as hard to persuade them to it. Even so, That he so soon believed, was more than ordinary. it was more than common and ordinary in the most hearers, that he so soon and easily believed in Christ, that is to say, while they preached to him. For although faith come by hearing, yet it is not always attained at the time of hearing, especially in such a measure that a man can affirm and profess, that he believeth, and so is able to cry Abba, Rom. 8.15. that is, to call God Father, No nor immediately after neither, for the most part, doth a broken hearted sinner receive such light to believe; but is holden in doubting and fear, and troubled with the greatness of his sins, and with many other objections. For though Lydia, Zaccheus, and some other, Act. 16.15. Luke 19.8. by Christ's and the Apostles preaching believed by and by; yet with many it was otherwise, even a harder matter, and namely with Paul himself, who was not comforted nor released of his sins and burden of grief by Christ at Damascus' gates, when he was cast down & terrified by him, Act. 9.8.9. etc. but sent into the city to receive further light and satisfaction to his heavy heart from Christ by the ministery of Ananias, a disciple in the same city; he was his instructor, who, if Paul had not now by Christ's gracious goodness, been converted, should have have been his prisoner. And this I thought good to say, which may be in stead of an answer to such as object in these our days, that many lie in sorrow and fear many days, and some, whole years before they believe and receive comfort, and seldom at the same time, when they are wounded and troubled first for their sins. I say, Why some are holden under heaviness longer than other. God doth not always keep one and the same time in raising up such as are brought low in themselves by the sight of their sins, but sometimes doth it sooner, sometimes later, even as the seed that is sown, cometh not up always together. And some are stayed and eased of their fear and grief before other, both because they are not fit nor able to go under it any longer, and also that their example may encourage other not to be dismayed, and that they themselves being set at liberty, may the sooner help their brethren out of bondage. And some are holden under a longer time, other because they have not been touched deeply, but only in a passion, nor in good advisedness, but in a rash heat and zeal, whose hot pangs are soon cooled without any comfort, or if they have been truly humbled, yet for example to others or some other end best known to God. And yet this I say, for the avoiding of scruple and doubt about this matter, He is kindly pricked, who is kindly healed. that he is kindly pricked, who is kindly healed; namely, who is partaker of faith unfeigned, and proves the same by a godly and repentant life after, come it sooner or later. And this be said of the means, both further off and nearer, by the which the jailer was brought to believe; and of his faith itself. THE THIRD SERMON UPON THE SAME TEXT. Having spoken of the points of the division, that is of the means by which he was brought to believe, and of his believing itself. Before I proceed to speak of the fruits of his faith, I will note briefly such particular things beside, as both the text offereth fit occasion of, and also will illustrate the story of his conversion more clearly, from the 28. verse to the 33. Verse 28. Paul seeing this miserable jailer in this extremity, that he was at the point to have killed himself, what doth he? It is worthy our marking. He doth not suffer him to kill himself, but calls to him to spare himself. Paul might have had a good pretence to have let him go on to lay violent hands on himself. For God had shaken the earth, to show himself angry with the jailer for his cruelty against his innocent servants: and now (as it might have seemed) he would make this man a spectacle to persecutors; and Paul, if he had been many a man, would have said, let him kill himself, I shall the more easily escape. But he showed that his mind was far from revenge, Rom. 12.21. and ready to requite evil with good. And therefore he calls aloud to him, lest through distance of place, or his passion, he should not have been able to hear him. Whereby we must learn, not only to do no hurt, Doctrine. but to love our enemy, according to Christ's commandment, even as if he were our friend. Therefore Moses saith; Exod. 23.5. If thine enemy's ox or ass fall under the burden, thou shalt help him up again: And as the Apostle saith, be not over come of evil, Rom. 12.21. but overcome evil with good. Also Paul takes away his fear, saying, we are all here: which he did, that the jailer might stay himself from hurt, and be fit to attend further unto good instruction; for in great fear a man is fit to do no good thing. Thus graciously God doth deal with us, to release us, when we are bound fast, and when we are, as it were, running upon the sword's point, and rushing to our own destruction, Note. he holdeth us back, and in the extremity of fear delivereth us, that we may afterward see some great good effect to come thereof, as here is to be seen in him. here now the jailer begins to stay himself, Verse 29. but yet betwixt hope and fear, he calls for a light, to see if it were as Paul said, and leaping in, and trembling yet with fear, and finding all things to his desire, he falls down before Paul and Silas. The shaking of the earth and the setting open the doors amazed him, but when he saw that none of the prisoners were fled, this was yet more admirable unto him. And this struck into his conscience an accusation of himself, for his hard usage of these men, whom he saw so kind to him, and careful of his good, perceiving indeed that the miracle was wrought for their sakes. Whereby God showeth how necessary it is for men to be cast down and abased, before they be raised up: as we see in him, in Manasses, and in Paul at the gates of Damascus, and many other; for great is the pride, and strong is the stoutness of man's heart. Then because the place where they were, was loathsome, Verse 30. and unfit for speech to be had in it, he bringeth them out, not fearing what the Magistrate should say unto him. Which clearly showeth, that many which show cruelty against God's innocent and faithful servants, if they did a little better know and consider, who they are, in what account with God, and also if they would bethink themselves how vile they themselves have been, would become more calm and kind unto them, and be wounded for their own great sin against them. But he proceeds further, and desires to be instructed of them, and that in the most weighty matters of all. As if he should have said, Sirs: I see now it is true, which I believed not, that ye are the servants of the most high God, and this ye have made apparent to me. For I, like a most vile beast, put you in the dungeon, but I see, he regards you, and shakes the earth,, and works wonders for your sakes. You have saved my life, for I was but a dead man. Now ye have showed such care of my life, show me, I pray you, the way to eternal life. What shall I do, etc. He thus showeth himself willing to hear and learn of them, and he acknowledgeth them able to satisfy him therein. And indeed then are men in good way to true conversion, when they are thus teachable, and when they are persuaded that such as they repair unto, for direction and comfort, are meet to resolve them. And they who are the elect of God, do consult and take counsel what to do, of them whom God hath sent with the word of reconciliation. These are guides sent of him to bring men into the right way, and to guide them in it. O the wonderful work of God would the jailer thus have attended to learn of them, if God had not drawn him? would he that had so cruelly used them, have come to be taught of them? nay, would he not have used them worse? The Lord therefore meekeneth him, and maketh him a vessel fit for grace to be powered into. And although many that God humbleth with his terrors, become not humble indeed; yet it was otherwise with him. Observe here what a change God can make, he that overnight would not have heard them, How the Lord can change a vile sinner. though they had fallen down at his feet to entreat him, now he falls at their feet, desiring them to teach him. Even as the Lord promised to the Church of Philadelphia, that he would make them that were of the synagogue of Satan, Revel. 3.9. to come and worship at their feet. A great comfort to all faithful Ministers. This among many other ministereth comfort to all faithful Ministers of God, for hereby he teacheth them, that he can meeken the proudest, when he seeth good, and therefore they ought to rest contented in the careful discharge of their duties. But if he do not, yet it shall be little to their rejoicing in the end, who after all means remain hardened. Paul ready to teach in season and out of season, Verse 31. taketh the opportunity, seeing him as the hot iron, fit to be wrought upon: even as he did to Agrippa, and as godly Ministers ought to do. And in bidding him believe, they preached not the Law, (as I have said before) because they saw him humbled, but powered oil into his wounds. Faith alone saveth. A full answer to such: for Christ having life in him, it followeth, that he that hath him, that is, by faith layeth hold on him, 1. joh. 5.11.12. Rom. 3.28. Galath. 2.16. hath life also. And faith alone saves, as Paul teacheth in all his epistles, and therefore is the popish doctrine false and devilish, Popish doctrine erroneous. teaching that we are saved by works, as causes. For than is Christ no perfect Saviour, if we help him in the satisfying for sin, and in meriting heaven. And as for the objection out of james, james 2.24. that we are said there to be justified by works, his meaning is, that we are justified thereby before men, to be faithful as Paul teacheth, and no otherwise; and therefore this is a main ground to overthrow Purgatory, merits, Mass, etc. And Paul labouring to make as plentiful an harvest to the Lord as he could, puts him in mind, that not himself only, Paul covetous to win souls. but his household also might be saved. See wherein he is covetous, even to win souls; thus putting the jailer in mind of his duty, that is, to have his family instructed in the way to salvation. For masters of households are not only to seek the way to heaven themselves, The duty of masters of families. but they must have care of all that be under their roof. Command. 4. Thou and thy son, Exod. 20.10. and thy man servant, and maid shall keep holy the Sabbath; and not suffered to run and roave at their pleasure, no more then to toil. And so the Ministers of God are in like manner to labour with, and draw them on, as well as the other. The jailer by and by brought them to hear, Verse 32. that they might believe & be saved: yea though it might have seemed to have been out of season, being after midnight, which is to the just reproof both of masters that will not bring their servants, and of servants that will not be brought from their gaming, and worldly dealings, on the Sabbath day to be instructed. An excellent example of pain in teaching. Also in Paul is set out an excellent example of pain in teaching. It was midnight, they had not slept, they were sore and hungry; yet their calling makes them forget all: as our Saviour in the fourth of john, being weary, hungry, and thirsty, john 4.32.34. yet having opportunity to commune with the woman of Samaria, forgets them all. And so ought Gods Ministers to do, when he offereth opportunity, the pain and labour to seek the salvation of men ought to seem none to them, but pleasure. And as he taught him, that he must believe in Christ, so he preached him out of the word of the lord Rom. 10.14. For How shall they believe in him, of whom they have not heard, as the Apostle saith? therefore he teacheth him to know Christ. For a clear and distinct knowledge of him is necessary, before we can believe. And not only he preached Christ, but also more generally the word of God, that is, even other things to assure them of Christ. God's word the foundation of faith. And that must be the matter of our preaching, we must not build our faith on the word of man, but of God; and great reason. For faith upholds a great weight; even our salvation lieth upon it. Faith in Christ therefore needs a strong foundation, and such an one is Gods word, that which is built on it, is built on a sure rock: man's word is sandy, not able to bear up any thing. The effects of his faith. And thus having briefly noted (as I promised) other things in the text, I will return to the points following in the division of the text. Therefore now follow the effects of his faith, which also are the fruits of it. These, as they are set down here, and such as for that time, he had opportunity to show, by which also we may certainly gather that other fruits of faith were in him, these (I say) may be referred to three, The first was his baptism: the next his rejoicing for his own and his households believing: the third contain certain duties of mercy and love, as his bringing them out of prison into his house, his washing their stripes, and refreshing of their hungry bodies with meat. Where first note this generally, Good works follow faith. that good works follow faith, as the heat doth the fire. So soon as the thief believed, he confesseth Christ, & showeth other fruits of his faith, such as in that time he could. So this man doth the same by his love to God's servants. And he doth it immediately, even the same hour of the night: as they were ready to teach; even so was he, to minister to their necessities. But this doctrine is manifest, look we into the particulars. Of the which I will begin with that which most nearly concerneth this matter, and that is the sealing and confirming of his faith, The first fruit of his faith: He received Baptism. and the making of it sure unto him, that he believed indeed, I mean, that he was baptized. For what would a man in his case desire more, then to have proof and testimony that he believed, when thereby he was partaker of Christ, and of eternal life? And Baptism was an open badge of Christ, and of his righteousness received by faith: even as Circumcision was unto the Fathers in the old Testament. Object. But what haste, ye will (perhaps) say; Rom. 4.11. could not that be deferred till day at least? for it is said, he was baptized in the same hour of the night, after they had preached to him and his household, which was a little after midnight. Answ. I answer, it is not to be marveled at, that he desired speed in that so weighty a matter. For they that have faith, think long, till they may have it sealed and ratified. And is there not good reason thereof? If a man had the writing of a great inheritance passed over to him, would he not think it long, till he had the seal? And great matters were that night passed over by the Lord to him: even heaven, life, salvation and happiness. These therefore he desireth to have Gods seal set unto. And so as he may have this, he cares not for his sleep, or his ease, neither fears he any trouble that might ensue upon it. Doct. And this teacheth all such as God endueth with faith, Desire to have faith confirmed. when they have sought it earnestly, to seek by all means speedily to have it confirmed unto them, and to get all possible testimonies thereof. For as nothing in the world is so precious as it is, and therefore not with like care to be sought: so neither is any thing with like regard to be preserved and witnessed to them that have it. Which I speak as well for the ignorants sake, who know not that there may many evidences be gathered of their salvation: as to stir up those who have better understanding, who though they know it, yet find many ways to hinder themselves from this benefit. For it may justly be complained of, that it is too slightly looked after, of the most part. But to set down any of them here, I forbear, because I have done it in many other places, and some follow immediately to be mentioned. The second fruit of his faith: joy.. The next fruit of faith, which also (to make good my last speech) is an infallible token of eternal life to them that have it, is joy, for that he believed in God. Which being rightly understood, Luke 8.13. is no less. For although many hear, and receive the word with joy, because they hear most precious and strange things brought to light by the preaching of it: yet this is not the joy I speak of: but to have inward peace and joy through believing that all sin is put away, which sometime weighed us down for the fear of hell deserved, and sore disquieted our hearts: this joy, I say, is a fruit of faith, and a token of salvation, as Saint Paul saith, we have peace with God, Rom. 5.1. which cannot deceive us, if we be once by faith justified. For when we who were without hope sometime, yea in great fear that we should never see God in his glory, shall come to have our hearts eased, Matth. 11.28. Hose. 14.3. and find rest to our souls. Is it not a sure argument, that God hath put away all our iniquity, and received us graciously, no more to turn his displeasure and angry countenance toward us? what is able to make us joyful, but that persuasion? and yet, if that can do it; it followeth also, that by such joy we have that which causeth it. Object. And because many boast of false joy, from which none can dissuade an Hypocrite; therefore who can be secured from fear of it, but he may, (ye will say) be deceived? Answ. I answer, as the painted fire may be discerned from that which burneth indeed, so may the believers joy be discerned from the other: even as true sorrow, which is sorrow indeed, may be, from that which is counterfeit. For as Solomon saith, the heart knoweth her own heaviness, and the stranger shall not be partaker of her joy; The difference betwixt true joy and counterfeit. so thereby we may gather, that as heaviness is felt, so is joy also, which no other but he that hath it, can have any part in. For the other trieth it not in the true weights of God's word, which is proof enough, that it is frothy, deceivable, and not sound. whereas the true believer thinketh he can never bestow too much labour to know that his comfort is wrought by God, and shed into his heart by the holy Ghost, Rom. 5.5. because it is his crown and glory, and that wherein his happiness consisteth; Act. 8.8.39. as the Queen's chief chamberlain, the people of Samaria when they were converted by Philip, and the other churches of judea, and Galilee did well testify. Neither let this trouble any, Why Gods people want this joy. that the godly do oft want this joy, yea and have it many times drowned with deep sorrows, caused by sin and afflictions. For they want it at no time, Psal. 51.12. john. 16.20. but to the end they may return to God again by fervent prayer to recover it; and tribulation must be admixed with it, while they live here, although it cause sorrow, which yet drieth up much sin, and without which tribulation, they should be too high minded. 2. Cor. 12.7. And when they have the best times of rejoicing here, they must know, that as they are imperfect in all things, so are they also in this, God so disposing it in his wise providence, seeing also their life is a sowing in tears, while they live in the flesh, Psal. 126.5. although they endeavour as they are commanded, Philip. 4.4. to rejoice in the Lord always. And this of the jailer's joy, being the second fruit of his faith. The third followeth, which being his love to them, The third fruit of his fa●th: his love to the Apostles. containeth in it many particulars, even such as he had opportunity to show unto them. For they being in the inward dark dungeon, what better fruit of his love could he show them, then to bring them out into his house? Secondly, they being wounded and pained with whipping and scourging, what could be more welcome to them then to have their stripes washed and bathed, especially by him through pity and compassion, who had himself made the wounds. And thirdly, they being also hungry (for they were long kept without meat) how could he at that time better show his love to them, then by feeding and so refreshing them? All these three therefore together, how great love did they testify towards them? To the which may be added his rejoicing for the conversion of his household. Doct. Cruel men coruerted be kind. All which jointly considered do teach us, that how cruel and barbarous soever men have been in the time of their ignorance and unbelief, to the faithful preachers and servants of God; yet if the Lord pluck them out of them, and give them new hearts, Esay 11.6. etc. he will endue them also with new qualities and behaviour towards them. Is it not a worthy thing to behold a brutish and sottish madbrain to be thus changed into a loving and well governed Christian? and this being wrought by the sound preaching to him of the word of God, the Lord working in him thereby, who can choose but commend and highly approve of such a change? No worse fruit would the fame preaching bring forth in others, if men worthily and highly price and reverence that grace of God in him and such others. The like may be said of the people in the second of the Acts, Act. 2.13.37. who railed on the Apostles, and said, they were drunk with new wine, whiles they remained in their profane estate, but when they had heard Peter's sermon which told them, in what a woeful and damnable condition they were, how did they reverence them afterward, seek counsel at their hands, and walk after their doctrine, having fellowship most sweetly and kindly with the people of God? so that a man might have said, that the lamb and the lion did feed together. Isai. 11.6. And they that can find no such fruit of preaching as the jailer and these men did, but continue in their lewd, shameless and profane lives, and scoff at them that do better, I bewail their miserable estate, Psa. 12.4. 2. Pe. 2.3. their tongues are their own, and their damnation sleepeth not. Particular fruits of his love. Now to shut up all with a few words of the particular fruits of the jailer's faith, every one yieldeth good instruction. For first, his bringing Paul and Sitas into his house out of the loathsome prison, doth condemn his former act of casting them in. Which ought to teach us, not to justify all that we do, further than God's word will bear us out: which I speak to the shame of them, who will have all well to be thought of, that they have done; yea, although many things have been done of them very offensively, and though some of them might worthily make them blush and to be ashamed. Even so, it is great credit to them, who dislike and in a godly sort undo, I mean, repent of that, Psal. 51.3. which they have ungodly done. The next of his actions, in that he washed their stripes, doth teach; that besides the condemning of his scourging them before, he did as much as he could revenge himself of himself. 2. Cor. 7.11. For he put himself to reproach in washing their wounds, who sought great credit by making them. A good fruit (doubtless) of his godly sorrow and repentance for his cruel fact, and it is to be likewise found in other who have truly turned from any sin, as the woman in the seventh of Luke, Luke 7.38. who made her eyes a basin of water to wash Christ's feet, and her hair a towel to wipe them, whereas she had before abused them both to lasciviousness and wantonness. Luke 19.8. And Zache to be revenged of himself for getting his goods unjustly, made a fourfold restitution, and gave half of the rest to the poor, to the end he might have little pleasure in the enjoying of them, (that I say no more) which he had taken so great pleasure in, by his unlawful coming by them. The third fruit of his faith, was his setting meat before them. What? at midnight or shortly after? It was in good season, they being hungry and supperless. And if our Saviour said well in Matthew, Matth. 10.41. that he that receiveth a Prophet in the name of a Prophet, shall receive a Prophet's reward, than did this receiving and relieving of them witness no less to him, and therefore it gave testimony of the faith which he had. Such liberality to the Saints, to give them not only for Christ's sake, which may be done to the unbelieving, but because they were dear unto him, is the like testimony to those that, according to their ability, do show it. Which is to be marked, 1. Cor. 13.2. because a man may give all that he hath to the poor in other respects, and yet, as Saint Paul saith, if he have no love, by which faith worketh, it shall profit him nothing. I heartily wish that they who believe in Christ, were more rich in all other, and in this kind of good works also. But yet this is to be known, that numbers of such as have given much toward the relieving of the needy, looking to purge away their sins by such means, and to make God beholding to them for giving to him or the poor that which is his own, do nothing less than merit or receive any thing at his hands for the same; they shall (as I have said) profit them nothing. Even as they to whom he said for the like offerings; Isai. 1.12. who required these things at your hands? And this of the third fruit of his faith. Doct. From the which, and both the other particular fruits of the same, and of his love, this I add, that whatsoever duty of love can be performed to the servants of God without the omitting of greater, as the works of our calling, our health, the impairing of our outward estate, or such like, yea or these in cases of necessity; such duties (I say) are not to be neglected. Even as the jailer here did, as he could, perform all these. And where that help is ministered mutually amongst Christians, as well in the best things as in the meaner, much outward and inward peace is there enjoyed, good example showed, as a fruit of the Gospel, and good hope that many shall be gained and brought thereby unto it. Note. And here I do specially desire all people of God to hear me in two things most needful to this purpose. The one, that such as be of more hard, froward, austere and impatient disposition, and yet religious, would take a little pain to bridle and subdue the same, and with gravity and integrity, to be more amiable, that so they may discourage none of the weaker sort. The second, that such as receive help of their brethren, would not burden them, and weary and discourage them from such duties doing, by their undiscreet importunities, looking for that which is beyond their compass for them to ask, or the other to grant, and yet to judge and censure them for not yielding unto them. The fourth fruit. Now the last fruit of the jailer's faith, and that is touching his household, followeth, that he rejoiced that they also believed in the Lord. Therein he declared himself to be a right kind and loving master, even as he was a sound and good Christian: and also that he was become a faithful friend unto Christ his master: Luke 159.10. who so counteth of all them that rejoice at the conversion of a sinner. Even so, such masters may have good hope of their true profiting, and rejoicing, that desire to have their household to be a little Church: and believers in Christ, and all other may know that Christ accounteth highly of these, who rejoice for them that of great sinners are converted to God. And thus to make an end of the whole story, as we will judge of the stature and proportion of a Giant, by his hand or leg; so we may judge of the jailer's whole course of life by these parts of it. That he was made a rare pattern in faith and godliness, of a most barbarous and profane person. Now wherefore say I this, but to the end, that many, who as yet are estranged from God and enemies to him, even a far off, may yet at least bethink and resolve themselves to return again unto him, and never to leave off, till they be truly come home, and have more in them, than any reprobate that may fall away again, can have. TWO SERMONS UPON MATTH. 24.12.13. PREAched by RICHARD ROGERS. Verse. 12 And because iniquity shall be increased, the love of many shall be cold. But he that endureth to the end, he shall be saved. The sum and scope of this Sermon. AS I use and think it expedient so to do in preaching a Sermons, to acquaint the hearers first with the things which most concern them to attend unto: so I will first show, what matters I mean to stand upon▪ And as it was the usual manner of our Saviour to speak to the people of the things that concerned all that heard him, that there might be hope that all sorts might take good thereby: so my purpose is to do. Now therefore seeing all sorts of hearers are either workers of iniquity, and such, as fill the world with sin; or such as have received the love of the word into their hearts, of which sort some have been discouraged, and have begun to faint, and to wax cold, and some hold on their course commendably, though these be the fewest; therefore to all these three sorts I will direct my speech, that the first may repent betimes, and return to the Lord; the second may rise out of their falls, and stand faster in the good estate, wherein they had begun; and the last may hold on in their first love and continue to the end, wherein their happiness consisteth. The opening of the text. And that I may not be thought to speak what I list, I will show how our Saviour Christ doth give occasion hereof most fitly, speaking himself of all these three sorts in the words which I have read unto you. For he foretelling many things that should afterward come to pass, putteth in this one amongst the rest, saying: It shall be in the latter days; that people shall be given over to sin, and even where the Gospel shall be preached, even there iniquity shall abound in such wise, that it shall draw away many of them who have embraced and loved the truth; so that they shall faint and fall from the goodness that hath been in them, but let them (saith he) rouse up themselves again, and return to their first love, and they who yet hold it, let them abide still in it, for they only who continue to the end shall be saved. And by this which he saith, it may easily be gathered, Three parts thereof. that he speaketh of three sorts, as I also intend to do: and withal three things he setteth down. One, that iniquity shall abound: the second, that by means thereof, the love of many shall wax cold: the third; that they who wisely decline and shun both, and enter and keep on in the good way, wherein God hath set them unto the end, they shall undoubtedly be saved, and have everlasting life. Now to begin with the first, I will handle it thus. Three points handled in the first part. I will before I go further, prove the words of our Saviour to be most clear & true, that all may see into them. Secondly, apply them in more particular manner to all such as do cause iniquity to abound, that all who desire, may be able to see, whether they be of the number of them, that they may thereafter provide for themselves. And thirdly, I will show what use all such aught to make of the doctrine which they have verified in having been helpers to increase iniquity; and that is this; that when they see they have lived in times passed to no other end, then to help to fill the world with sin, they may give all diligence to seek the pardon of their evil doings, and never rest quiet until they have obtained it, and come out of them, which is the right use of knowing it. But if they still go forward in their evil course, they may show themselves to be, as they are, that is, contemners. And that the world shall be full of iniquity in these latter days of ours, it is proved by two reasons: The truth hereof proved by Scripture and experience. the one drawn from Scripture, the other from experience. The Spirit of God speaketh thus in the Scripture, Matth. 24.37. that as it was in the days of Noah, so shall it be in the coming of the Son of man. For as before the flood came, they did eat and drink, marry, and give in marriage, until the day that Noah entered into the Ark, and knew nothing until the flood came and took them all away, so shall it then be. Whereby Christ showeth that in the latter days, a part whereof this age is wherein we live, the people shall be as they were in that woeful time before the world was drowned with waters, which times were fraught with all impiety and iniquity, with contempt of God's word and all abomination. 2. Tim. 3.1. Saint Paul agreeth with our Saviour Christ herein, and saith, In the last days (as these are wherein we live) shall come perilous times: yea and know (saith he) that it shall be so. But if ye would know how perilous, he answereth; such, as wherein men shall be lovers of themselves, covetous, boasters, proud, cursed speakers, disobedient to parents, unthankful, unholy, without natural affection, truce breakers, false accusers, intemperate, fierce, no lovers at all of them that are good, traitorous, high minded, heady, lovers of pleasures more than lovers of God. And if all these with the like do now flow, is it not true, that iniquity aboundeth? Iniquity aboundeth among all sorts. But for that, let experience (from which the second reason is to be drawn) declare, what is found in this part of the latter age in which we live, and whether the times be so bad as it was foretold they should be. Consider it by the ages of men, Young men. as young or old; by the sex, as men or women; and by their estate and condition, as the rich and the poor, the mighty and the mean. To say a little of every one, what stoutness, pride, disobedience, is to be seen every where in youths? who being but as the flower that to morrow withereth, yet lift up their crest, as though they were riveted into a long life, and had a promise of eternity here, which if it were, yet had they but an estate in misery. But I may not stay to make large discourses of every one. Old men. What ignorant senselessness, to conceive knowledge of heavenly things is in the aged? and as much unwillingness to learn? And what else, but frowardness, malice, and an insatiable desire of getting, while yet they have more than one leg in the grave? In so much, that he who should hope of the salvation of the most of them, must stretch out his charity beyond his warrant and ground. As for the wealthy, Rich. what is their occupation and practice, but to seek with might and main to grow more wealthy, minding that labour, as if they sought after heaven itself? In the mean while, not regarding the multitude of those that want, to serve the necessity of them with their superfluity; neither embracing the Christian life ever the more for all the goods they have, but turning aside from it rather, and as little longing after heaven itself: which kind of life, while they so please themselves in, what wise man would judge any otherwise of them, but that they think, they shall never die, or that they shall come again when they be dead, to take the benefit of that which they have. But what say we then of the poor? Poor. jerem. 5.4. The Prophet jeremy saith of them, surely they are foolish, they know not the way of the Lord, nor the judgement of their God. And experience proveth it to be so. For who doth not see, that the poor sort take themselves to be privileged that they should not seek after knowledge? For these are their speeches, Sermons are for rich folk, as though they had no account to make to God: and therefore we see they are rude and brutish for the most part, contemning instruction, speaking ill of the wealthier sort, shifting, stealing, idle, further than necessity driveth them to work and labour. And by this that hath been said of them, it is not hard to judge of the rest, namely how miserable, as our Saviour hath here foretold, their whole course of life is. And the like may be said of Minister and people, Ministers and people. and of one and other. What faithfulness to God is in the most of them, who take upon them to be guides to God's inheritance? What love is there in them to their flock? what diligence in preaching and private study and reading? And for their living with them (if so be they do live with them) what is their conversing with them, but either in hollow peace and feigned love; in gaming, and carnal merry making; or else they live among them in strangeness, hating one another, and in suits and controversies, but what fellowship have the people with them for their instruction, and edification; but that they fear or flatter them for a pennyworth in their tithes, and for their private commodity? And thus by laying open the particular kinds of persons, it is too manifest, that iniquity aboundeth, and that Christ's prophecy of our age is most true, in foretelling that it should be so. What remaineth therefore, seeing scripture and experience prove it to be thus, and yet that the workers of iniquity shall be driven from God's presence, and are accursed; what remaineth (I say) but this? First, that it be proved by plain demonstration, who are they that cause it to increase, for as much as few or none will apply this to themselves, but will shift it off one way or other. Secondly, when it shall be seen who they be, that they make all possible haste to repent, and seek mercy. The second point: Application of the former to four sorts of people. The first sort of those that multiply sin. And to find out who they be that fill the world with iniquity, it is no hard matter; and they may all fitly be brought to four kinds. The first are notorious sinners, and such as cannot be hidden, as adulterers, drunkards, idolaters, oppressors, revengers and such like. These as they cannot be ignorant, that their doings are odious and horrible, so they go not alone, but have their attendants and handmaids waiting upon them; as the Apostle describeth them in the Epistle to the Romans, Rom. 13.13. saying: walk not in gluttony, and drunkenness, in chambering and wantonness, in strife and envying. These therefore whosoever they be, whose sins may be written in their foreheads with great letters, for the appearance and certainty of them, these (I say) fill the world with sin, and cause iniquity to abound, they cannot be excused, they have nothing to cloak them. The second sort. The second sort are such as are counted honest towns men, who looking after nothing for the most part, but how they may live, are as forward in, and as fit for one religion as another. Who partly for law sake, partly by example and custom, seeing what others do, come to Church indeed: but for any knowledge or goodness they get thereby, all is one whether they go or not. And if it were no more but this, that they have neither zeal nor knowledge to worship God by, it may easily be gathered what their lives be towards men. These, although for want of better, they must bear office in towns; yet all disorder is where they dwell, seeing they are as bad themselves as others, unless (perhaps) some of them have a little more civility than the worst and rudest. And who doubteth in the mean while, but that all kind of sin swarmeth there? as the bold profaning of the Sabbath, drunkenness, whoring, contention, unjust dealing, scorning of those that be better than themselves, cavilling, revenging, stoutness to reject all good admonition, with many other of like sort: which where they are entertained, can it be chosen, but that iniquity should abound there? So that this second sort doth also fill the world with sin. And seeing this kind of people is so common every where, that they go for honest men and good Christians, and they walk uncontrolled and unpunished, and thereby are the less noted to be so evil as they are, the Lord doth oft take the matter into his own hands, to detect and bewray them: So as, either they fall to some sin, for which the Magistrate taketh them in hand; such was Achan, Ios. 7.25. Leuit. 24.10. and he that blasphemed in Leviticus, who both were put to death; and thrust out from amongst their neighbours; or else God punisheth their sin himself directly, by letting them lay violent hands on themselves, as did Ahitophel. The third sort who cause iniquity to abound, 2. Sam. 17.23. The third sort. are the hypocrites, properly so called; who profess religion, and take the word of God into their mouths, but they hate to be reform; and boldly affirm that they know God, Psal. 50.17. 2. Tim. 3.5. Matth. 7.21. but in their deeds they deny him; and say, Lord Lord, but do nothing less, then go about to fulfil the will of the Lord. These cause the holy word of God to be ill spoken of, which they hear and talk of, more than the most of others do. And will not stick to commit sin the more boldly, under a colour and cloak of holiness: which behaviour of theirs, being a practice and common course of living with them, so that daily much evil is wrought by them; all that list may see, that these also as the two former sorts, (that I say no more of them, as being so well known) do cause iniquity to abound. The fourth sort. The fourth sort are they, who are not properly called hypocrites with the former, although hypocrisy bear much sway in them, but they in many things do obey God, and the course of their lives is much more framed after God's word, than all the former, if they were put together: also they do more straightly urge good order in others, as their place will give them leave; & yet in some things they will not be brought within compass, but are wedded to their will, and know that they do ill; some sin they entertain, and take liberty to commit, being not willing to search their hearts, nor to look into their ways, and so they deal also about faith, they hold a confused persuasion and hope, that they shall be saved, but they cannot be brought to try it, and therefore they are destitute both of it and good life. Now these also, howsoever they come nearer a godly life then any of the former, and that by many degrees; yet because they in some things give themselves leave to offend and dishonour God, and do not fear the Lord with all their hearts, and in one thing as well as in another seek to please him, therefore God abhorreth their sacrifice of praise and prayer, and curseth the obedience which they offer unto him. And therefore the Apostle S. james, having to deal with such people, said unto them, whosoever shall keep the whole law, jam. 2.10.11. and yet faileth in one point, he is guilty of all. For he that said, Thou shalt not commit adultery, said also, Thou shalt not kill. Now then, though thou dost none adultery, yet if thou killest, thou art a transgressor of the law. And thus whiles they have all their doings reckoned against them for sins, as it hath been proved that the best of them are no better, they come within the rank of them, who multiply iniquity, and cause sin to be increased. Object. And if it be objected, that there be other sorts of people besides these four, who increase sin in the land, Answ. I answer, that some of God's children by their infirmity are in show like the former; 1. Kings 8.46. yet because they would not sin, and do break out rather of infirmity, then wilfully and wittingly to lie therein, and do endeavour in one thing as well as another to please God, therefore they are not said to increase sin, who do faithfully labour to suppress, and keep it down both in themselves and others. And such must the other four sorts be, The third point. before the Lord will count and take them for his. Thus it is manifest, The use. who they be that fill the world with sin, that none can be ignorant of it, who is not wilfully blind. Now it remaineth what these should do, that is, before all things that they repent and seek mercy, and hold it by faith; both which as they have sufficient cause to look after, with all speed, (because without the one, it is impossible to please God, that is faith, Heb. 11.6. and without the other, I mean, repentance and amendment of life, Matth. 3.7, 8. the vengeance of God cannot be avoided) so they have two great encouragements to set them forward to seek both: this being added, Two encouragements to draw all these sorts to faith and repentance. if they feel what need they have thereof, (as all may see they have, and that very great) and then, if they desire earnestly to be partakers of them, they be not far from them. The first is, that the Lord hath other sheep, The first. which are not yet of his fold, and he counteth many to be his people, who are not yet called to know that they are his, john 10.16. who may by the preaching of the Gospel, be added to his faithful ones. And in hope hereof, they should give all diligence to wait upon the Lord in his ordinance for this blessing. The second. The second is this: that they search and try their ways, what is amiss in them, (though they shall never find out the hundredth part of the sin that is in them) and then consider the woe they are in thereby, which if they can be persuaded to do, it is the most direct way to make them turn to the Lord, both, in embracing Gods promise of mercy, which then belongeth to them by God's free grant, and also in reforming their lives, from the which, by their sin, they were estranged. Both these kinds of turning to God the Prophet joel exhorteth the people unto, saying: read your hearts (that is, joel 2.13. by searching into them, to see the foulness of them) and not your garments, and turn to the Lord your God. And jeremy in his Lamentations doth the same, Lament. 3.40. when he saith; Search your ways, and turn again unto the Lord. And this is the only way, for such as have brought themselves out of favour with God, and drawn down his wrath upon themselves, (by multiplying iniquity) to recover themselves again, that they may both break off the course of their wicked lives, and also be healed and delivered from that vengeance of God which took hold of them before. A watchword to all the former sorts. This I have thought good to say, of this first sort of people, and of the four kinds of them, all which do fill the world with iniquity: who lest they should too slightly regard that which hath been said to persuade them to faith and repentance, I thought it not amiss, to add this one thing, as a watchword to them all. And that is, that they take special heed, that they harden not their hearts to abide still in that which they have ill done, neither against the instruction that calleth them back from it, neither make light of their sins, as Esau did; Gen. 25.32.33.34. who when he had sold his birthright (being a sign of eternal life) he made a sleight matter of it, saying, what is this birthright unto me, as if he should have said, what good would it have done me? But it shall be their wisdom to sift and search themselves as they have been taught to do, rather than go further and further: seriously considering the words of the Prophet, jerem. 8.6. which are these, Doth a man fall and not rise again, or go out of the way and not return? And they should say, as the Apostle said, when their master told them, that one of them should betray him, answering severally (as fearing lest such a mischief might light upon them) is it I master? and another, is it I? And they should, as they which are weary of their doings, and willing to repent, say, every one by himself, (the men apart, Zach. 12.12. as the Prophet Zacharie speaketh, and the women apart) what have I done? And so shall they see, that God will soon turn away from his displeasure, and be merciful to them: Osea 14.2.3.4. According to that in Osea, where the Lord giveth a most sweet and plain direction, both to repent and obtain mercy, saying: Vers. 1. O Israel, return to the Lord thy God: for thou hast fallen by thine iniquity. 2. Take unto you words, and turn to the Lord, and say unto him, take away all iniquity, and receive us graciously, so will we render the calves of our lips. 3. Ashur [that is, the Assyrians] shall not save us, neither will we ride upon horses, [that is, to trust in them] neither will we say any more to the work of our hands, ye are our gods, for in thee the fatherless findeth mercy. 4. I will heal their rebellion, I will love them freely [saith the Lord] for mine anger is turned away from them. Herein the Lord setteth down his loving kindness toward them sundry ways, that they or any that price and highly set by it, may the easilier be persuaded of it and believe it, and he requireth of them repentance, to the end, they and all believers may yield and perform it. And thus much be said at this time, and of this first sort here, which our Saviour speaketh of, namely of those which fill the world with sin. THE SECOND SERMON UPON THE 24. OF MATthew, the 12. and 13. verses. The second part. THe second part of the text followeth, The second part of the text. in which is showed that by the abundance of iniquity, the love of many shall wax cold: that is, when the simple hearted and godly minded people, who would most willingly go on in a holy course, shall yet see the horrible abominations in the world, on every side swarming, and those also with boldness upholden and defended, bearing sway and prevailing; though at first they utter dislike them, yet being continually annoyed with them, and grieved therewith; by little and little they are discouraged and weakened in their good course; till time they be cooled, and fall from it, deserving thereby the sharp reproof which was given to the Church of Ephesus, which was this; Revel. 2.4. I have somewhat against thee, even for that thou hast left thy first love. This point laying out another sort of people to us, besides those who have been spoken off; to the end we may see our saviours mind the better therein, and make our profit of it; First I will show what he meaneth by this love, Five things handled in this part. when he saith, the love of many shall wax cold; secondly, that it is much decayed and waxen cold indeed, in this our age, as he foresaid it should: and thirdly by what means and how: namely, by the abundance of iniquity, flowing round about them. Fourthly, I will set down a remedy for such as have fallen, how they may rise again: and add reasons to dissuade from suffering their love to wax cold in them. Revelat. 2.4. 1. What our first love is. Now this love here spoken of, is the same that Saint john calleth our first love, which is a holy and heavenly affection stirred up and wrought in our hearts, as soon as we be persuaded of the love of God in Christ to us. And it causeth us to set our love on God more than ever we loved father, wife, or friend, or any thing else of the greatest account and reckoning. 2. Cor. 5.14. For this love of God constraineth us so to do, and for his sake, to love our brethren. For he that loveth him that begat, 1. john 5.1. loveth him also which is begotten, also it draweth us in a most fervent manner to love the word of God, as the Psalmist saith: Psalm 119.97. Rom. 10.15, Oh how love I thy word? and the true Preachers of it, for beautiful are the feet of those, that bring glad tidings. And what marvel? For who can sufficiently have his heart enlarged in this manner toward God, who being by his former sinful life brought even to hell gates, and that without hope of recovery by any way that he could see; did when he least looked for it, and that of God's mere love and mercy obtain deliverance from the same, and withal saw himself adopted, and taken to be heir of everlasting life? This unspeakable benefit as a spring sending forth, and accompanied with many other blessings freely bestowed upon him by Christ, what can be too dear for him, that hath bestowed it? He is ready therefore for his sake, that did all this for him, to give and consecrate himself again to him, and to be at his command in all things. From whence it followeth, that in great zeal and ferventness he seeketh to do the will of God to the admiration of others, even as he himself saith, john. if ye love me, ye will keep my Commandments. And this in few words, is the love that Christ here speaketh of. Now this love is cooled, or waxeth cold, 2. How this love is said to be cooled. when this ferventness is abated, and this exceeding love of Christ, which before, could never be thought great enough, is now slaked, as if it were almost put out. Which cometh to pass, when it is not daily and duly considered and remembered, prised and valued above all other things, as it is meet it should be, and sometime also was in such account and reckoning with us, when we first believed. And then also it is assuaged and decayeth, when our love fasteneth strongly upon transitory delights, profits or preferments, and especially, if it be linked into any of these when they shall be sinful and unlawful. Thus I say, when God, his word, faithful Preachers, and servants of his, with obedience to his will shall not be in the greatest price and estimation, but thrust out by things of less and meaner value, our love is justly said to become cold, and that reproof incurred, which our Saviour here speaketh of. And this decay of love to God and the best things, 3. By what means. is said of our Saviour here to be occasioned, as otherwise, so especially by the multitude of great sinners, and the beholding of such wicked examples of men, as fill the world with iniquity and offences. For oh! when men shall be always cloyed with the loose and professed ill behaviour of such as they live amongst, (as righteous Lot was with the filthiness of the stinking Sodomites) it is not easily seen, what force is in it to damp and quench goodness in them that behold it; and that; sometime at the first: but when afterwards they shall not be able to wind out from their company, and their provocations of them, but that they shall be always crossing their good course, disgracing their innocent lives, cavilling at their zeal in serving God, and bearing down all honesty, as it were a stream, yea and more than all this, hunting, threatening, and disquieting them, that cannot approve their bad conversation, what straits (think we) shall they be in? yea how hardly shall they be able to withstand their lewd examples, but rather in time be corrupted by them? And especially, if these that thus vex them, be men of authority, and have power to hurt them, as well as a mind to trouble them, they shall find how true this Scripture is, through the abundance of iniquity the love of many shall wax cold. And if evil words alone be able to corrupt good manners how much more wicked life also, If evil words corrupt good manners, wicked life much more. whereof bad talk is but limb or arm, and especially if this be in the wealthy and great men? So that, it may be rightly said, O good company, and holy examples, how much worth are ye? How happy are they who may enjoy you, if they can see. It is (doubtless) a corner of heaven to be associated to such, both in marriage and neighbourhood, in comparison of the hellish companionship of the other. And this be said briefly, of these three, what this love is that Christ speaketh of, that it is cooled, and how, namely, by much iniquity in others. Object. 1 And although many may perhaps here object and say thus; cannot such as have received the doctrine of the glad tidings with comfort, Hebr. 3.6. and been purged thereby from their old conversation, can they not hold their confidence, and rejoicing of their hope unto the end, as they began? Object. 2 And again, if any having felt the unspeakable love of God shed into their hearts by the holy Ghost, have, at the first enjoying of this grace, set their love on God in a most fervent manner (as they have good cause so to do) and have in like manner loved his people, who are fellow heirs with them of the glory to come; and the Word and the Minister, by whom they were begotten to the assured hope of immortality, if they have done this (say they) at the first, is it not meet, that they should much more do this afterward? If when they did but taste of Christ's loving kindness, at the beginning they were thus affected, should they not much more do this, after long experience and proof of the benefit thereof, many years after? Answ. To both these objections one answer may serve. Namely, that it is meet, it should be so: that men should hold both their confidence in God, and continue their unfeigned love fervently to all these mentioned, as at any time they did: neither can I excuse the contrary. But yet we must consider, that it is very hard and difficult so to do, and that it requireth the whole heart to be taken up with it, and possessed of it. And this is a great hindrance to it, if there were no other but it; that such must live and have to do with the profane sort of people, who do many ways provoke, discourage, and work upon them. Indeed it must be granted that the evil heart is a main hinderer from this holy course, which I do not say, as though I would take upon me to excuse or defend them who are waxen cold in the duties of love, for which they had sometimes been commended; but rather to advise such as are to stir up men to continue their first love, Note. that they may exhort and persuade them to it wisely and in all kindness; not hotly, roughly, and rashly, as though words may force it, when all good encouragements are little enough to persuade to it. For though Christ foretell here, How the Minister should deal with such as are fallen from their first love. that through the abundance of iniquity the love of many shall wax cold, as thereby casting a reproach upon such as shall verify his words; yet we that are the Lords remembrancers, and have experience of the frailty that is in our brethren, being privy to our own; must in showing how easily they fall from this grace or any other; by all good means labour and help them to prevent it; or if they have already fallen, to reclaim and call them back again. But if by none of these means we prevail with them, know they, that they shall fall from this their love to their cost, and bear their burden whosoever they be. For to speak as the truth is, what can they do either more unbeseeming their holy profession, or the Lords unspeakable kindness, then to reward him after such a manner? And after an hearty acknowledging of God's great love to them, at their first tasting the sweetness of it, afterwards to forget it, or unthankfully to bring it into a common and mean account? The Hebrews who had in like manner offended, were reproved sharply by the author of the Epistle written to them, in this manner: Now call to remembrance the days that are past, Hebr. 10.32. wherein, after ye received light, ye endured a great fight in afflictions, being made a gazing stock to them in reproaches, and were companions with such, as were so tossed to and fro, and suffered with joy the spoiling of your goods, knowing that ye have in heaven a better and enduring substance. And will ye now cast away your confidence, which hath so great recompense of reward? The same reproof, though not in the same particular thing, the Apostle gave the Galathians; who, when they had received such manifest gifts of the holy Ghost by his preaching, that they were clear patterns of excellent Christians to many, and after that, were so bewitched by the false Apostles; that they joined the observing of the law with faith; he spoke thus to them: Gal. 3.1. O ye foolish Galathians▪ who hath bewitched you, that after ye have begun in the spirit, ye will now be made perfect by the flesh, that is, by the keeping of the law? 4. How to remedy it. Revel. 2.4. The redress and remedy to recover this decayed love, is that which saint john giveth to the Church of Ephesus, against the same disease, when they had left their first love, saying: remember from whence thou art fallen, and repent, and do thy first works. Wherein he teacheth us, as he did that people, that this decay in our love to God's ministery and people, must be called to mind and considered duly, what a great sin it is; then truly lamented, pardon craved with the prayer of faith, and full purpose and endeavour against the same after, and then to set afresh upon the practice of christianity again, and never to think it well, until this remedy be used. This is to be done, when this love is decayed, which to do, is a certain violence using against ourselves by more than an ordinary turning to God again; and a wary walking afterward to prevent the like. Two reasons why we must labour to prevent this sin. The first. And he●re I think it very meet to admonish you the more earnestly to beware of, and to prevent this sin, for two reasons, which I urge out of the text. The one this, (the other followeth afterward) seeing it shall be the case of many to fall thus; for so our Saviour foretelleth, saying: because iniquity shall abound, the love of many shall wax cold. And if many be like to fall thus, what are we in this age, to whom this watchword shall come, that we should look to avoid the danger of it, unless we be daily and much occupied in labouring and endeavouring to shun and prevent it? And for mine own part, I am not ashamed to confess, (if any less experienced herein regard the word of him that hath trodden in this way before them) that for more than thirty years, I have feared the losing of this first love, by reason of the strong provocations thereto, that I have observed from time to time to arise one after another: by means whereof, I have seen good cause to avoid the same with all possible care, that so doing, I or any other in like state may much the better finish our course with joy. And yet this caveat I would might be well marked, A caveat. that all zeal in our first receiving of the Gospel, and believing in Christ, hath not been to be commended, as that which may of necessity urge a Christian to the retaining, and continuing of it afterwards; as if it were a part of our first love: when as, it is not to be denied, that there was in our first beginning, as there is daily in those who are effectually called to believe unto salvation, especially of the ignoranter sort, much good meaning without knowledge, and much froth in a great deal of zeal: so that it should unwisely be done of Preachers, and far from good discretion, to urge upon them their former practice simply without respect had of zeal void of good ground, and warrant of God's word. Examples of zeal without knowledge. As for example, many well minded, when they were first brought to the true embracing of the Gospel, thought, that all other, who were not as themselves, and jump of their size and measure in zeal, were to be judged and censured, as they thought good, namely to have had nothing in them, neither were to be kept company with: whereas, both themselves bewray their own weakness sufficiently, all may see: and beside, who doubteth, but that such as are teachable, should be well hoped of, and encouraged to be steadfast in the good things wherein they had well begun, and so to be brought on to the receiving of faith, and the bearing of Christ's yoke, as true Christians do. Another great weakness hath possessed others, and as full of error, that in their zeal, at their first beginning they have thought, that they must oft break off their necessary work to pray and read, yea and that in the time of doing of their work, they must be praying rather then minding of, and duly regarding the business they had in hand. Then the which, what might be thought more savouring of ignorance and blindness? whereas they ought to have known, and been persuaded, that God hath appointed a time to pray, and all other things to give place thereto, when opportunity serveth; but yet in time of necessary business, that the same should be faithfully and diligently attended and followed, and the mind not to be carried after other matters; seeing God is served therein even as he is in reading, praying and the like. Also many have fond and falsely been persuaded, that whiles they are occupied in holy exercises, as prayer, reading, conference, than they have been more holy than others of their brethren, but if they have by frailty failed therein, yea or by other weighty occasions, or if they have waxen afterward more dull through want of knowledge or forgetfulness unfitter to God's service, than they were before; then they have judged themselves the worst of all God's people, if they have not denied that they were any of them at all. Many such weaknesses which yet they count points of holiness, accompany the most of God's faithful ones of the ignoranter sort, at their first entrance into Christ, who seeing better things are found in them, are not imputed to them by the Lord: but yet must they not, for all that, be justified in them and borne with, neither think, that all things wherein they have a good meaning, must be holden for a virtue. Even as Naaman the Syrian, 2. King. 3.17. being brought from his idolatry by the Prophet Elisha, and persuaded to worship the true God jehova only, did in zeal and of a good meaning, desire of him, that two mules load of the earth that was in the land of Israel might be given him, whereupon he might stand to offer sacrifice, when he should come home, as though that earth had been holier then that which was in his own country. Likewise Marry Magdalene and the other good women, whom Christ before his death had most sweetly seasoned and perfumed with the odours of his heavenly doctrine, so that they believed in him and followed him, Mark 16.1. came of a zealous mind the third day after his burial to the sepulchre to see him, supposing that he had been still dead, and not risen again, and brought sweet ointments with them to anoint his body. By the which ceremony and custom used to their dead in those days, although they did confirm their faith in the hope of the resurrection after the manner of their Fathers, who did so: yet who doubteth, but that they were led with blind zeal therein toward Christ, both in seeking him that lived among the dead, and also in going about to anoint Christ's body, as if it should have putrefied in the sepulchre like other men's? By this that hath been said it is manifest, that all things that the faithful do in a good meaning, are not to be patterns for themselves or others to follow, unless they have had good warrant for the doing of them; and especially at their first conversion. Thus much for the caveat or watchword before given, namely, that all zeal in good people at the first ought not to be taken for sound and substantial: I will now proceed. Remember therefore that I set down two reasons, why Gods servants should take heed in a special manner, that they be not made cold in their love, as Christ hath foretold it shall be the case of many, by means of the wickedness which they shall see in the world. One of these reasons I have handled; and that is, seeing it shall be the case of many to do so. The other is this, The second reason. because they whose love waxeth cold to God, to the preaching of the Gospel, and to his people, they fall also from the duties which by that love, they should perform: 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 give all my goods to the poor, 1. Cor. 13.1.2.3 and my body to be burnt, and have no love, and though I speak with the tongues of Angels, I am as sounding brass, or a tonking cymbal. So then, if the best things which we do be sin without this love, it followeth that if that grace of love be cold and dead in us, all that we do is abhorred of God. I have now spoken of the second sort prophesied of, The third part of the text. by our Saviour, Of the third sort. whose love waxeth cold by the abundance of iniquity which they see in the world, and this I have done as briefly as I might with any edifying. I pass to the third, namely, of those who continue unto the end in a godly life; such he saith, shall without question be saved. Which words of Christ must wisely be considered, for he doth not exclude from eternal life all such as have left their good beginnings for a season, if they do bethink themselves better afterwards, and return again to the Lord by true repentance; for else, none of the last mentioned sort could be saved, neither doth he exclude such, as have a long time led a wicked race, if they find mercy in their life time at God's hands to be converted, for if it were so, then none of the first sort could obtain eternal life. Who may be truly said to continue to the end. But though he mean 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 revolted, or turned aside again; so as in the truth of their hearts they return 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 do both boldly and dangerously, which dare tempt God after such a manner; yet if any dare adventure in that sort; it is true, that no man ought to debar them of this liberty, that if they confess and forsake their sin, Prou. 28.13. they shall find mercy. They who shall continue. Now to come to the words, seeing they only who continue to the end, shall be saved, and are blessed; the chief point here to be debated, is, who is he that continueth, and how he groweth to it. First begin well. The answer 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 mercy who repent at last. Of both these therefore somewhat is requisite to be said, which briefly shall be done. And of the first the less, seeing in showing before in the first point how they who have caused iniquity to abound, should repent; I have declared, that such repenting is the right way to make a good end. Therefore this only I will say of a good beginning, that it is requisite, that all that intent and go about it, be steadfast and established therein, I mean in faith, in love, in patience, etc. not flitting and inconstant. This Saint Peter requireth, when he saith, Take heed, 2. Pet. 3.17. that ye be not led away from your steadfastness in knowledge and grace. This requireth truth, care and wisdom, therefore do the fewer attain to it, to be builded and settled in their most holy faith, but the most professors are off and on; cheaping, Jude 20. but not buying: therefore in every temptation or affliction, for the most part, they are doubting, that they have not repent aright, and that they have no faith, neither ever had: whereas a foundation well laid, stands in storms and tempests, and is not thrown down with wind nor weather. Matth. 7.27. And in speaking of this so worthy a point, I cannot but bewail, a common and dangerous practice amongst people, and those of the better sort, that few by all their hear and readings are able to collect, and lay together a plain pathway to salvation, and a direction to a godly life; but by halves, or by shreds and pieces: for either they fail in knowledge, and so they are far from the right way, so that if they would never so fain enjoy the benefit of both, they know not how to go about it, or else they seek not with all their hearts to follow that which they know, if their judgements be sound; and that maketh all that they pretend or go about, as far from a good foundation as the former. And should men (think we) begin in faith and repentance in such a manner? 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 persevering in a godly course to our end, and that is a right manner of beginning. For he that hath made a good entrance, is half the way to a good end, but he that begins erroneously and amiss, 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 adjoined to the former, Secondly: They grow accordingly. will most certainly bring continuance in a Christian course, is a daily proceeding in, and according to such a good beginning as I have said to be required, that is, to build proportionably to it, that as some true measure of knowledge, faith, hope, patitience, the fear of God, and other grace is attained, and steadfastness therein; so that they be upholden, maintained and preserved daily, as precious things worth the cost and labour that is bestowed upon them: I mean, that they who have believed and repent, do so still; and endeavour above all things to hold out therein from day to day. As the Fathers mentioned in the Epistle to the Hebrews, were said to live by faith; that is, Hebr. 11. set it a work, after they believed: and they that repented at john's baptism, Matth. 3.8. were exhorted by him, to bring forth the fruits of amendment afterward, that so they might well testify, that they went on in repentance still. And therefore must a Matth. 26.41. watching, b Luke 18.1. praying, c 1. Pet. 2.2. hearing, and such other good means be used daily, with as good appetite as at the first beginning, that we may grow thereby. The which course being observed, we cannot fail, but be found of the Lord in peace, whensoever he shall come for our deliverance out of this vail of misery, Matth. and happy shall that servant be, whom his master, when he cometh, shall find so occupied: he shall bid him enter into his master's joy. But seeing this advice and direction is not so soon received and used, as given; therefore there are many start aside, and goings out of the way, and so they leave their first love, as I have said of the second sort, to their small comfort. And amongst many troubles and griefs which they bring upon themselves thereby, they complain, that they cannot have the joy that they first had at their beginning: and what marvel? seeing they have waxed weary of that esteeming and prising of faith and godly life, which at first was in them. Whereas they who with the good Philippians, Philip. 1.5. hold on their fellowship in the Gospel from the first day afterwards, are always ready to welcome death the Lords messenger. For they thus growing on and abiding; do continue and shall be found faithful and constant at their end, whether by natural or by violent death they be taken away, all is one, and they persevering so shall be saved, as Christ saith here, and received into heavenly habitations for ever. FINIS. TWO SERMONS UPON DEUT. 5. vers. 28.29. Verse. 28 Then the Lord heard the voice of your words, when ye spoke unto me: and the Lord said unto me, I have heard the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken. Oh that there were such an heart in them to fear me, and to keep all my commandments always; that it might go well with them, and with their children for ever. MY purpose is (beloved) to show what the things are which I intent (God willing) to deliver to you at this time, The scope of this Text and whole Sermon. to the end ye may the better hear them and not wander uncertainly, as ye must needs do, if ye know not what is intended to be taught you. But yet so I will do it, as I may show that the holy Ghost purposeth the same also, in the words which I shall speak of. The thing which I propound to teach, is this. That whereas the greatest part of people among us, do think, that if they can say Lord, Lord, they shall enter into the kingdom of heaven: Matth. 7.21. (as our Saviour giveth us to understand, whereas they think also if they can utter good words of the Scripture and professors of the Gospel, that they serve God as well as the best, and that God will bless them accordingly, and their posterity; 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, unto the end. To this purpose, I intent to speak that which I mean to say of the words which I have read unto you. And the same meaning had the Lord in speaking the words himself. The occasion of these words. For (to show the occasion that moved him to utter them, (which Moses repeated in the words before the text) when the people of Israel had heard the Lord on mount Sinai to deliver his law to them out of the midst of the fire, in clouds & darkness, and were afraid to hear God speak unto them any further, they desired Moses even all the chief of the tribes and elders, to go near to the Lord, and hear all that he should say to him, and they would hear it again at his mouth, and do it: Then the Lord heard the voice of their words, when they spoke to Moses; and the Lord said to Moses, I have heard the words of this people, which they have spoke unto thee: they have said well, all that they have spoken. Oh that there were such an heart in them, that they did fear me, and keep all my commandments always, that it might go well with them, and their children for ever. Thus ye see also, how the Lord in this text speaketh the same of the people to Moses, which I am to deliver unto you. This being done, I will now show in what manner I mean to handle the text, and what order to follow therein, and then proceed to the particulars. The parts of the text three. This text divideth itself most fitly into three parts. The first is a mixed speech which the Lord uttereth to Moses, commending somewhat, and disliking somewhat of the people's answer, in these words: This people hath said well, but their heart is not suitable unto their words. The second thing is, what the Lord wisheth to them: and that is, such an heart as might suit with their words, from which only, and from no other heart, this fear 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 fear me, and to keep all my commandments always. The third is the fruit of such an heart and life, and that is prosperity and welfare to them and to their children for ever. The first part. The Lord commendeth the people's words, but condemneth their heart. Now to begin with the first, this mixed speech of the Lord (which I so call, because it commendeth somewhat in the people's answer, and disliketh somewhat in them: it alloweth their words, but condemneth their heart) this mixed speech of the Lord (I say) teacheth us clearly, that men may possibly utter good words, and yet themselves be without grace, their words may be good but their hearts nought: Doct. so that while they commend religion, the preaching of the Gospel, and the profession thereof; yet for all that, they may be unprofitable in their lives, and not sound and upright in their hearts, without which their speech helpeth them nothing. And if it be said, it is not sufficient for the proof of this doctrine, that is here said in the text, for possibly it may be gathered amiss, let it be proved by two or three witnesses, that there may be no exception brought against it. As that for example in the 50. Psalm, verse 16. where ye may find this: Unto the wicked said God, what hast thou to do, Psal. 50.16. to take my word in thy mouth, and hatest to be reform? What needeth there any explanation of these words? The Lord vehemently reproveth them for speaking of his word, as though they bore great affection to it, when in the mean while they would not be subject to it, nor be directed by it. To the which, that may be added, which our Saviour saith: This people draw near to me with their lips, Matth. 15.29. but their hearts are far from me, in vain do such worship me. And the Prophet Ezekiel agreeth most fitly with them both, when he saith, Ezech. 33.30. Son of man, this people talk of thee by the walls, and doors of their houses, and say one to another, come (I pray you) and hear what the word is that cometh from the Lord; and they hear thy words, but they will not do them. By all which, it is manifest, that to have good words in our mouths, without the uprightness of the heart, doth not commend us to God. Good speech commendable, yea commanded. 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 spoke of it in the people of Corinth) and I do bewail that the want of it is so great, in so long continuance of the Gospel preached, yea I say more, that we are commanded of God, to take unto us words, Hos. 14.2. to express our requests, confession of sins, thanksgiving, and our covenants of amendment of life, and to be examples to others in our communication, as well as in our conversation, 1. Tim. 4.12. and woe to them that endeavour not after it. But to rest in it, as if that were sufficient, it is nothing; and to stay our hope upon it, as if we thought it a testimony of our happiness, it is no better than a bruised reed. This therefore, or any other such gifts of God are seemly ornaments, in them that have them, for in most parts of the land, ye shall not find good words and godly speech common: I need not say in Wales, or Ireland, but not in many places of England, but despised rather, and laughed to scorn; and rotten and filthy communication entertained with great applause in stead of it, but yet, (as I have said) this alone of itself without other gifts of God, is not currant, But it must not go alone without other gifts. nor that in which a man may have contentment. jerem. 17 9 The reason is, the heart of man is deceitful, and goeth not always with the tongue, and therefore we may well when we hear the one, 2. Cor. 11.14. doubt of the other, and yet the devil can change himself into an angel of light, and therefore can easily persuade us, that every good word or deed coming from us, is enough to salvation, especially men being ready to think every little to be sufficient to serve God withal. Whereas we ought to search diligently and try our ways, and the whole course of our hearts and lives, and pull down the old ruins of both, and set up the contrary in stead thereof in both, and all little enough to make a due proof unto us, that we are partakers of the promise of eternal life: which to be necessary to assure us of the same, and no less; that saying of the Prophet Micah doth lively show: where he bringeth in the wicked speaking thus, when they sought how to be acceptable to God, that they might please him. Micah. 6.6. Wherewith shall we come before the Lord, and bow ourselves before the high God? Shall I come before him with burnt offerings? Will the Lord be pleased with thousands of Rams, or with ten thousand rivers of oil? Shall I give my first borne for my transgression? Even the fruit of my body, for the sin of my soul? But the Prophet answered far otherwise then they looked for: saying, He hath showed to thee (O man) what is good, and what the Lord requireth of thee: surely to do justice, and to love mercy, and to humble thyself, and to walk with God. Whereby he showeth, that man cannot direct himself in the great matters of pleasing God, and seeking his favour, but God must guide him therein, to the end he may have peace, and consequently that good words are not sufficient to rest in, for welfare and happiness, without better furniture of grace and goodness. And to go a step 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 have almost no good speech, but rather that which cometh from them is profane, foolish, corrupt, and such as overthwarteth and crosseth goodness? But here a question ariseth about the people mentioned in the text, for if their answer were good, There is a middle sin betwixt hypocrisy and sincerity. why was it not allowed? meant they not as they spoke? I say, yes, but that freed them only from hypocrisy, but was no argument of their sincerity for there is a middle sin betwixt them both, and may be called halting or not upright, and may clearly be discerned by that which is spoken of the Israelites in the Psalm. Who made a covenant there with God, Psalm. 78.35. and had not to do with men; and therefore though they broke and went from it, they could not be charged with hypocrisy, but yet they dealt treacherously with the Lord, in that they were not careful to keep and perform 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 upright with him, neither were they faithful in his covenant. Now from this that hath been said in the answer to the question, a good point is to be observed, namely, Great heed to be taken to our covenants with God. that we take great heed when we covenant with God, about amendment either in general, or to forsake any particular sin in our life, (though we do it in secret, no man knowing thereof) I say great heed is to be taken, that we do not afterwards wax remiss, and cold in going about to perform the same; for then God will count it but flattering and deceiving of him, which he will not put up at our hands, for why? men will not bear such indignity one at another's hands. I speak this, seeing many never suspect any danger to be coming toward them by breach of covenant to God, if they cannot be challenged for hypocrisy before men. Which indeed, is the grosser of the two, and it is the sin of the most, to utter great words before men of their godliness, 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 have in their good mood made to him of obedience, as though it were not to be looked after. Such are all they, who having in their trouble, sick bed, or at their receiving of the Sacrament, professed seriously to turn to the Lord, Psal. 78.57. have yet started aside afterwards like a broken bow. I have myself sometime had good hope of people, when I visiting them in their likelihood of death, have heard their frank and free promise made to God, of forsaking their former ill life. But when I have seen so slight fruit to follow in many of them, they returning after their recovery, 2. Pet. 2.22. to their wicked course, as the dog to his vomit, tempting God thereby in a fearful manner, (which is Pharaos' sin) my good hope hath been much cooled, and this I have learned to be so true, by long experience, that I dare not rest upon such covenants. And yet God forbid, but that many covenanting the same by like occasions; should look conscionably to perform their covenant afterward, though too many fall from them, according to that which is said by David in the Psalm: Psal. 119.106. I have sworn and will perform it, that I will keep thy righteous judgements. The second part, and doctrine out of it. 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 that is, first, such an heart as they might fear him: for therefore their answer was disliked although their words were good, because they proceeded not from such an heart. But this speech of the Lord, in this manner uttered, raiseth a doubt in the hearer, what he should mean by wishing such an heart, as though the fear of God could not grow in any heart, and likewise come from it: and if it be so, what heart is that he wisheth unto them? To the which may be answered, that the fear of God and obedience to his commandments do not come from every heart, neither doth such fruit grow in every garden, Note. The fear of God cannot devil in every heart. and it must be such an heart indeed as cannot be matched, neither hath any fellow or companion. But what manner of heart is that, you will say, you do not understand what he meaneth. I answer therefore further, that by such an heart, he meaneth in one word, an heart converted to God: more particularly, an heart broken with sorrow for sin, Three things requisite in a heart fitted to fear God. and the fear of damnation, yet quieted again and eased by believing the remission of sin, and sanctified also to newness of life. Even such an heart is fit to breed the fear of God, and in such an heart it can dwell, and in no other. And that is called by our Saviour a good heart, which only, Luk. 6.46. and no other can bring forth good things. For so he saith, a good man out of the good treasure of his heart, bringeth forth good things, and chose: so that if the heart be good, that is, truly turned to God, than it is fitted for that which God here wished to his people, that is, to fear him, and keep his commandments, and not else. Now for proof that it must be thus, First, that it be troubled for sin. the scripture is clear and plentiful. As first that the heart must be wounded for sin, and broken with sorrow and fear, till it be sick again, is proved by the words of our Saviour, where he saith: The whole have no need of the Physician but the sick. Luk. 5.31. Act. 2.37. And they in the Acts were pricked in conscience for their woeful estate, before they came to Peter to ask how they might be healed: but then they came to him and the other Apostles, though they had railed on them before, and said, Men and brethren what shall we do? As if they should have said; in this our distress and despairing in ourselves what help can ye minister unto us, or ease unto our souls? This contrition and sorrow is one of the three things which help to make the evil heart good. And yet this without the other two, is nothing to this purpose, but fit only to raise up flashes and fears of hell to the tormenting of the conscience, and the holding of it in slavery and bondage, for which cause, it is called of the Apostle, the spirit of bondage. Rom. 8.15. But this being rightly used, maketh a most direct way to the renewing and changing of the heart, that it may be good. Secondly, that Faith must be adjoined. To proceed therefore, the second thing required to make the heart good, is faith unfeigned: that the afflicted mind may see and believe the sins of it to be pardoned, to the easing and quieting of it, which then standeth in need of it, and most earnestly desireth it, and the Lord hath given a free grant of it unto such as are thus prepared for it, by earnest desiring it; Luk. 5 31. even as in the forementioned place, the Lord saith, I am a physician for the sick, john 7.37. and in another place, I will give the water of life unto such as thirst, which the sick and troubled conscience hearing, counteth it the happiest and welcomest tidings that could be brought unto it, and so by due and advised considering it, layeth hold of it, though weakly and by little and little, the Lord enabling the party; and so believeth, that it is as effectually offered to him, as to any of God's children, that have already embraced it. And this mightily worketh both to ease, and quiet, and also to quicken him who was before so cast down and troubled. Thirdly, that Sanctification must go with both. And thus (to pass to the third thing requisite to the reforming and rectifying of the heart, that the true fear of God may proceed from thence, the party being thus persuaded of the love of God, and the free remission of sin, and what unlooked for contentment he hath thereby, breaketh forth into the praise of God with admiring his kindness, and saith, what thanks shall I give unto the Lord for his unspeakable mercy unto me? What shall I offer unto the Lord for this his great goodness? And so, he being constrained by the love of God so shed into his heart, is persuaded and enabled in good sort to go about the duty which God requireth, endeavouring and purposing to walk before him in uprightness and innocency for ever after. And this desire of his, not being frothy and rash, stirred up of more and painful fear, as in many wicked ones it is, but proceeding from faith (which worketh by love) and from the certainty of the favour of God assured to him by the holy Ghost; is not a sudden passion in him (which is hot and fervent for the present only) but coming from so good a foundation and ground; sanctifieth him effectually, by working a dislike of evil, because it is evil, and an hearty and unfeigned love of all goodness; which grace being thus wrought in him, is the third thing required to the changing of the heart, and turning of it unto God. And this must go with faith, as we are taught in the Epistle to the Corinthians, where he saith, 2. Cor. 7.1. Seeing we have these promises, let us cleanse ourselves from all filthiness of the flesh and spirit, and grow up to full holiness in the fear of God. With this agreeth that of Saint john, 1. john 3.3. that if we have the hope, which is the daughter of faith, we purge ourselves from sin as it cometh to our sight. Thus I have showed what graces of God must necessarily be planted in the heart, that it may bring forth this fruit, I mean the fear of God, & that so it may become such an heart, as God here wisheth the people, when he saith, oh that there were such an heart in them. Now that the Christian Reader may not be deceived in judging whether he hath such an heart or not, I will add some caveats about these three properties which make the heart good, that he examining and observing them, may see whether he have them or no. And to begin, let him know, that about the first of them, Two caveats about wound of conscience. which is prick or wound of conscience and fear of God's displeasure for the same, I give these two caveats or watchwords. The one is this, that if God press our consciences with the powerful preaching of his word, Note. and accuse and arrest them thereby, that we in no wise resist that work of grace, but submit ourselves thereto, seeing he useth to do so to them, whom he will save. The other, that being arrested thus by him, in any wise we despair not. In both which we might be like easily to offend, if we should not take this warning and watchword. Both are very necessary: for as we are ready to run to extremities in all other things, rather than to keep a mean, and that which is commendable betwixt both: so do we easily incline thereto in these. For either men are sly and subtle to shun all sorrow and check of conscience for sin; or if they can no longer, they are ready to despair. In the first, they may fitly be compared to them, who are taken with sickness, and yet will bear it out too long, as though they would drive it away by ill entertaining it, rather than to betake themselves to their chamber, or to fall into the physicians hands: even so will they wind out of God's hands (I say) rather than they will be holden under of fear and grief. In the last they are like to a thief, who being apprehended upon stealing some twelue-penie matter, falls to confess, that he hath stolen a horse, without any examining, and so brings himself into peril of his life. So these men, if they once be checked in their conscience justly, whereby they ought to accuse themselves, and bewail their sin with hope of pardon; fall to remember many other faults, and so cast off all hope of forgiveness, and so despair. For as men are very hardly brought to yield to any wounding of their conscience, be it never so just: so if they must needs; commonly they have no stay, but go too far, whereby they are constrained to cry out they are damned, and so lie long in woe and torment, where they need not. These two things therefore regard about the first point, namely, the prick of conscience. Two caveats about believing. About the second, which is faith, these two caveats are to be marked. The one, that a man seeking faith, (for no other shall find it) believe not too hastily and rashly, that is, without warrant of the Scripture and word of God. The other, that having warrant, Note. he refuse not to believe, neither reason against it, but apply it to himself, and resist doubting. Both are alike necessary: the first for the bold, and such as feel their sin to be no great burden to their conscience, and yet of all other are most ready to affirm, that they believe in jesus Christ, which he himself flatly denieth, saying, I came not to call the righteous (that is, such as feel as little burden of their sin as if they were righteous) but sinners (who feel the burden of their sin, as a debtor doth his debt) unto repentance. The second caveat is as necessary for the afflicted conscience, who though he have right to the promise by Christ's free grant, yet through weakness and want of experience, is holden from believing and clasping about it, and all because he doth not duly consider his liberty, and the warrant that he hath from Christ for his so doing. Wherein although I deny not, but that God's providence ruleth, yet the party offendeth, for that he doth not embrace that which is freely given him by God, and by means thereof, he cannot praise and be thankful to God for it. About the third point that is necessarily required to make the heart good, which is sanctification, Two watchwords about sanctification. these two watchwords are to be received. The one, that he of whom we speak do love goodness, and loath evil; not some one or few, lest he deceive himself about it, but all; nor in private respects, but because it is evil and hated of God. The other, that these two, namely, to loath and love, be constantly settled in him for continuance. The reason of both is manifest, as of the former: for if one sin should be loathed, and another loved, some disliked and shamed, and other delighted in, and embraced; what could be more ridiculous, and further off from the nature of true repentance? For the offence to men, and the dishonour which might arise to God thereby in some few evil actions, Note. could not be satisfied nor answered by many good actions. A thing worthy to be noted; seeing many take liberty against their conscience, to do what they desire to do, and yet will be counted repentant persons, as well as the best, and this be said of the first of these two caveats. For the second, if a man should be very forward in abhorring sin at the first, and afterward should grow slothful and careless, and make no conscience of wicked desires, and break out into looseness of heart; this were enough to blemish his sanctification, how sound soever it might have seemed, if not to bewray it to have been mere hypocrisy: which of the two would be thought most likely. Thus I have said that which I thought meet of this matter, to help him that desireth it, to attain such an heart as bringeth forth the fear of God; even that which God requireth. And seeing thus much is necessary, and no less, Note. to get such an heart; namely, to have it broken, healed again by faith, and mortified: and seeing so great heed is to be taken, that all these be wrought in the heart aright, and indeed; all may see good reason why God wisheth such an heart to be in all those, who would be accepted of him, and what a rich jewel and treasure such an heart is, and by necessary consequence, how ill it will go with all such as be without it. THE SECOND SERMON UPON THE SAME TEXT. I showed last of all what a jewel such a good heart is, and in what woeful and dangerous estate they are in, who are without it: but more heavy it is, that it is not regarded; which is too common, because the most are foolish, and weigh nothing thoroughly, if it agree not with their appetite; when yet, to speak as the truth is, Note. whatsoever wit, eloquence, or learning be in any; whatsoever nobility, birth, or dignity; whatsoever manhood and stomach, wealth, or beauty; they are all as nothing without this, that is, such an heart as I have mentioned, to make a man happy, or to commend him to God: Nay, I say more; whatsoever show of Religion be in any, as that he could speak out of the Scripture plentifully, if he could allege all authorities out of the word of God, and of Fathers; yea, if he could possibly speak with the tongues of Angels, and had not this, even such an heart as God wisheth to be in them that shall please him, it were nothing; for such a one should be but as S. Paul speaketh in the like case of love, a fruit of it, as a sounding brass, 1. Cor. 13.1. and as a tinkling cymbal. And therefore how much is the estate of such to be bewailed, as have scarcely any whit of all this, which I have now named, and are as far from such an heart, as the East is from the West? And to come home to ourselves; how is the people of this age bewitched, and blindfolded, that when God hath thus spoken, that no good words nor shows of godliness shall do them good, unless they have such an heart also, as I have described, can yet walk merry and locant through the day, although they be destitute of it? Even as if they ailed nothing, as though no danger were toward them, but as though they had made a league with hell and a covenant with damnation, that they might not come near them. If they think this will excuse them, for that they are ignorant of such points, and know no such matter, who cannot tell them again, that it is preached amongst them, and is as a Prince's proclamation, which all must take knowledge of? If they will fly to another shelter, that they have other matters to look after, let them likewise take this for their answer, that they have already their reward: let those other matters be their comfort and stay, but from God they may look for none. Now let us proceed with the rest of God's words to this people. Oh that there were such an heart that they did fear me, The end why God wisheth that there were such an heart in the people. First, that they might fear him. etc. here ye may see to what end such an heart is wished, even to breed God's fear. For God plainly teacheth, that there cannot be in any, the fear of God without it. This let us a little consider of, particularly. We know all, with what scorn and detestation, this speech would be rejected of those that scarcely profess the Gospel, if the gravest Divine in the greatest advisedness should utter it, that the fear of God is not in them. All, even the worst are so strongly persuaded, that they fear God. And therefore they will be ready to say, it were pity they should live, if they did not so. And yet behold, without such an heart, The fear of God a rare jewel. as hath been spoken of, which also is the hardest thing in the world to attain to, without that, (I say) God himself being witness, the fear of God is not in them, but far from them. For from whence should it come? Is it a sudden passion of the heart that riseth and falleth? or that with the tide, it ebbeth and floweth? Is it not rather a sanctified affection which continueth, even as the heart is sanctified, in which it groweth? And as it had need to be choice ground, and well fitted and prepared, that precious seed and fruit should be sown and planted in; so the heart had need to be made good ground, in which this rare fruit, I mean, the fear of God should grow and be nourished. And that none may marvel, that I speak thus, let all further know, that this fear of God, is such a gift of God, as by the which a man is preserved and kept from evil, neither dareth he that hath that, come near it, therefore when the Lord spoke of job, and commended him for fearing God, he added this, that he eschewed evil also. This will more lively appear by a similitude or two, drawn from common experience, for this purpose, note what force there is in natural fear. The blind and superstitious people in the time of Popery, were made so afraid of spirits walking, that they durst not go thorough a churchyard in the fearful time of the night: and he that carrieth a great sum of money dareth not pass alone by woods and mountains: so he that is well seasoned with the fear of God, dareth not drink up the draff, & commit the sins of the times in the which he liveth, but above all things doth carefully avoid them. And he that shall live among the common sort of bad people, and will not be like unto them, nor dares not taste of their dainties, had need to be well armed, and to have his heart well fenced against them. And seeing the fear of God is such a grace, and hath such force in whomsoever it dwelleth, I may by this as a second argument conclude, Common professors want this fear. that the common professors of the Gospel and such as draw near to God with their bodies, having their hearts far from him, have not his fear in them, seeing not only they make no question in matters they doubt of to be evil, for they rush and break thorough them boldly; but also in things which are apparently wicked, they do the same and neither blank nor blush at it, when they have done, whereas the fear of God bringeth forth most contrary effects, as hath been showed. Secondly, that they might keep his Commandments. Now let us hear of another fruit which cometh from such an heart, and from the fear of God also jointly together, and this is a good and godly life, and a keeping of God's Commandments. For so the Lord saith; Oh that there were such an heart in them, that they did fear me, and keep all my Commandments always: which to do, what is it else, but to lead a godly and Christian life? For as the fear of God proceedeth from such an heart, as I have spoken of; so a godly life cometh from both. For they breed not dumpishness, deadness and melancholy, as the wicked world imagineth, but an holy care and desire to please God in all things, neither take they away delight from a man in doing the duties of this life, but enable and strengthen him rather to do them in good sort. Such a life goeth with the fear of God. And though I mean as the Lord also doth, by keeping his Commandments, no perfection, but an endeavour to keep them, 1. Chron. 28.7. nor any other life than is accompanied with infirmities, & such an one as without a constant watch, may break forth sometimes into dangerous offences; yet I mean such a life as endeavoureth to keep all the commandments of God (in omitting evil and doing good) as well as any one of them, and in the same to perfevere and abide as well as to begin. Which grace we must know, is granted by God to be enjoyed of such as delight in it, & have it in great price, even in this life, whereby they may shine as lights unto others which is a rich portion in so wicked a world as this is, and yet few hasten to be acquainted with it. But how safe and sweet a life it is, and how free from many great calamities wherewith the contrary life is filled, another place fitter for it, shall declare and testify. Only let this be granted, which cannot be denied, the words of the text so clearly proving it, without any straining of them, This must be in particular and constantly. that it is no godly life, in which there is not conscience made of the particular actions of it, neither is the fear of God there, where there is not a faithful endeavour and labouring to keep all his Commandments constantly, for so it is in the text, (all my Commandments, and always). But this point I pass over more briefly, and press it not at large, seeing in other places I handle it more fully. And thus much of the second part of the text, namely, what God wisheth unto the people, and also of the second effect of a good heart, namely, a good life. Now followeth the third part of the text: The third part: The fruit of such an heart and life. in which he setteth down the fruit of such an heart and life; and that is twofold: First, to the parties themselves. one redounding to the parties, in whom they are, the other to their posterity and children. And the blessing annexed is one to both, that is to say, prosperity and welfare, both temporal and eternal. For so he saith, That it might go well with them, and their children for ever. So that the Lord would have us know, that all, in whom there is such an heart, that they do fear God, and endeavour to keep his commandments always, shall prosper and be well liking in that course. For by saying, it shall go well with them, his meaning is, they shall see God's blessing so to accompany them in that course of life, as they shall confess it to be to their exceeding good liking, and so, as in no other they could find the like by many degrees. And yet this is not to be understood of outward prosperity, peace, and welfare, in riches, honour, and such like, simply, but conditionally so far as they be good for God's children. Whereof the godly for the most part are void, and this hungry scrambling world will keep them far enough off from them: and yet this is no cause of grief to them neither, God providing better for them, that they should be less wedded to this world. But God principally meaneth hereby that he will make their life pleasing and comfortable to them with inward peace and gladness of heart, which far surmount the other, and yet as he seeth it expedient, they shall have sufficiency of the other also. All men much desire peace even with men; they find malice and contention with the unquietness that goeth with it, to be tedious, troublesome and unwelcome to them, and even outward peace to be embraced. And so we are willed by the author to the Hebrews, saying, follow peace with all men, so as it go with holiness: Heb. 12.16. as if he should say, although it fly from you, yet let it not go, but pursue it, till ye obtain it. For it is a singular gift of God to live without fear by men, one man being, usually as the proverb saith, a wolf, nay a devil to another. But if men had as good insight into the worth and price of the inward peace, namely to be without fear of God's displeasure, and the burden thereof, To have peace with God a singular treasure. and what is the liberty and holy security of his beloved ones, they would much more desire that, yea although they wanted all which a man may want having it. Oh! to be without fear of condemnation, the judgement day, and of the day of death, whose sting being plucked out is not fearful to God's people: and chose, to be in that account with the Lord, that nothing shall be wanting which is good for them, (for so the Prophet saith, Psalm. 23.1. The Lord is my shepherd therefore shall I want nothing) we may continually wonder, that God will be so bountiful, to love them here to their end, and after, to receive them to glory. john 13.1. Psalm. 73.14. And yet when I have said what I can of this matter, I must leave it raw and unperfect, but that we may know by a little, what the whole meaneth in some sort. But hear in few words what the scripture speaketh to this purpose: He that walketh uprightly, Prou. 10.9. Gal. 6.16. (saith Solomon) walketh boldly; therefore safely. Saint Paul speaking of the like, saith, He that walketh after this rule, peace shall be upon him. S. Peter, 1. Pet. 3.12. The eyes of the Lord are ever over the righteous, & his ears are open to their prayers (but the face of the Lord is against them that do evil) and who is he that shall harm you, if ye follow that which is good? For such shall see good days, that is, lead an happy and blessed life. But whilst I thus speak, casting down all pomp of the world at the feet of godliness, as it were, me thinks from hence somewhat is to be answered to such as object thus: Object. what, is there such gain in godliness? Is it an estate so highly to be magnified? Surely, than the wise men of the world are deceived, who count it the greatest bane to their pleasures. Answ. I say it is so to sinful pleasures, with the which what wise man would meddle or have to do? Note. But it seasoneth our lawful delights, and brings them into their kind, that they become sweet and pleasant without any danger, (as roses in a pozie, rather than growing upon pricks) whereas they not being joined with godliness, they be no better than poison, and as it maketh Gods chastisements to be easily borne, so it maketh prosperity doubly pleasant: Oh great is the gain of godliness, 1. Tim. 4.8. which hath the promises of this life and of the life to come! The fearful. estate of such as are not at peace with God. Therefore much to be lamented and bewailed is the estate of all such, who are strangers to it, and much more they who shun and loathe it; as they who are spoken of in job, Who say to the Lord depart from us, job 21.14.15. we desire not the knowledge of thy ways? Who is the Almighty that we should serve him, and what profit shall we have, if we should pray to him? Oh this woeful progeny, who can sufficiently lay forth the vengeance that hangeth over it? 1. Pet. 4.18. For if God begin judgement amongst his own, what shall the end of them be that obey not the Gospel, as S. Peter speaketh? And if the righteous be scarcely saved, where shall the ungodly and the sinner appear? What is become of the generations of all those, who in their days went about to justle godliness to the walls? Who counted it foolishness; and chose, the greatest happiness to enjoy the pleasures of sin for a season? As jezabel the mistress of persecutors, and Corah with his company, the rebel against God's faithful Ministers, and Haman the proud, a deadly enemy to all that worshipped God truly? Did not these with their companions, find that they met with their match? And did they not leave sufficient testimony behind them, that their glory was their shame, and their happiness had been to have loved that which they loathed, and pursued in the servants of God, I mean true godliness? Even so the lives of those, whom they persecuted is blessed, even as their memory also is, and so shall all they be, that follow their steps, accordingly as the Lord saith here, It shall go well with them that fear me and keep my commandments: And so I conclude this point, marveling at them, who think it more than needeth; to be more forward this way than others, 1. Pet. 4.4. and therefore speak evil of us, because we walk not after the same excess of riot that they do. But one thing more is to be marked, that to all the prosperity which Gods servants shall enjoy in this present life, of which I have said somewhat, this he addeth, Hap of God's children everlasting, that it shall also go well with them hereafter, even for ever: which saying of his maketh up to the full whatsoever might seem to be wanting. For what can be further desired, then that after such a sweet and plentiful partaking of God's benefits, and that in his favour while we live here, yet that the best should be behind, Psal. 16.11. namely to enjoy fullness of pleasures at Gods right hand after we go hence, and that for ever? Yea and this in the midst of the anguish and torture of the reprobate? For so our Saviour saith, when the wicked shall be at their wit's end, then look up saith he to his, Luk. 21.28. and lift up your heads for your redemption draweth near; meaning that the effects thereof shall then appear. And therefore S. Peter teacheth a most singular use of this, that the Lord shall come to judgement in a fearful manner to the wicked, but to the everlasting comfort of his elect; 2. Pet. 3.11. agreeing with that which the Lord requireth here, saying: Seeing these things must be, what manner persons ought we to be in holy conversation and godliness. Now it followeth to show what the fruit of a godly life is to the children of them that lead it, Secondly, to their children. as I have done already to themselves, who are parents: for such a promise God maketh to them, and so the Lord speaketh here, Parents fearing God provide well for their children after them. that it may go well with them, and with their children. So that Parents fearing God, do thereby provide well for their children, as well as for themselves, and derive Gods blessings to them abundantly: which promise is confirmed by the Lord in the second commandment, where he saith: He will visit the sins of the fathers upon the children unto the third and fourth generation of them that hate him, Comman. 2. and show mercy unto the thousand generation of them that love him and keep his commandments: Deut. 28.46. This is also further confirmed by the contrary in Deuteronomie, where God speaketh thus to the people of Israel; Because thou didst not serve the Lord thy God with joyfulness and a good heart for the abundance of all things, therefore these curses shall be upon thee for signs and wonders (that is, evident signs that he is offended with thee) and upon thy seeds for ever. And if it be so, than it followeth, that if we love our children, we should endeavour above all things to lead a godly life. Which is urged by the Lord, at men's hands in the entrance into their marriage: that couples should be espoused to him, before they be so one to another. And it may be truly said, that they set not by, neither care for the welfare of their children, who do not first regard their own good and welfare of their souls, by walking obediently unto God's commandments themselves. And how unnatural a thing is it, that any should be the means to bring children into the world, Wicked parents are also unnatural towards their children. to send them to hell? And that they should be so pitiless, as to cast their poor shiftles progeny upon the curse of God, more grievous than if it were upon the sword's point, and that through their sin and wickedness? For thereby, that is by bad example giving, they make them like themselves, as much as in them lieth. For as by a godly care in themselves, and a christian education of them, they commonly have the fruit thereof in their children, that by the blessing of God they be religious also, so a thousand to one, if in the profaneness of themselves, the children become faithful and good christians; but if they do, no thank to them, they did as much as in them lay, to make them prove otherwise. Object. And whereas many of them will be ready to object, that they will be unruly and disordered howsoever they bring them up in the fear of God and good instruction, yea, though they be careful also themselves to walk uprightly in their whole course before them; Answ. they may be answered, that it falleth not out oft to be so: but we should trust God for that, and commit the success to him, by doing our duties conscionably towards them. And if it please God, that the means shall not always take effect; Why good education hath not always like effect. partly lest we should ascribe the good success to ourselves, and so take the glory from him, and partly for other causes unknown to us; let us leave God's secrets unto himself, but there shall be always cause enough why God doth so, and to justify him, seeing few are so careful about the good education of their children, but that they may be justly charged with default that way. This be said of the fruit that shall follow the godly life of parents in their children, that they shall prosper, and it shall go well with them, as with their parents, in respect of other, who live among them, and best of all hereafter, when they go hence. For they shall be received with their parents into the paradise of God, into an habitation not made with hands, but everlasting, to the which our Lord jesus is gone before to prepare a place for them and all his, to the which he vouch safe to bring us, even speedily, to whom with the father and the holy Ghost be ascribed all honour, praise and thanks for evermore. FINIS. TWO SERMONS UPON MATTH. 13. vers. 45.46. Verse. 45 Again the kingdom of heaven, is like unto a Merchant man, that seeketh good pearls. Who having found a pearl of great price, went, and sold all that he had, and bought it. THe sum and effect of this Parable is this; that how base and vile soever the Gospel seems in the eyes of men; yet whosoever cometh to find the worth, price, and excellency of it, will give all that he hath to get it, and will rather part with all, than he will forego it. What is meant by the kingdom of heaven. For here by the kingdom of Heaven▪ (that I may show what is meant by it) we are not to understand the place of the blessed mansion of the faithful after this life, whither Christ is ascended; though the words are thus to be taken sometimes, Mat. 8.11. as in Matthew: I say unto you, that many shall come from the East, and from the West, and shall sit down with Abraham, Isaac, and jacob in the kingdom of heaven: neither is it taken for the absolute kingdom of God, whereby he guideth and governeth all the world, and all his creatures, from the greatest unto the least of them: neither lastly, is it taken for that especial rule and regiment, which Christ as the head, hath over the Church his body, which is likewise called a kingdom after a more especial manner: but here by kingdom we are to understand the Gospel of the kingdom, Mark. 1.14. as it is called in Mark: jesus went forth into Galilee preaching the Gospel of the kingdom, and in divers other like places. And this Gospel of the kingdom is not only in many places of this Chapter, but most evidently, in the 21. Math. 21. Chapter of this Evangelist, called the kingdom of God; in these words: Therefore I say unto you, the kingdom of God shall be taken from you and given to a nation, that will bring forth the fruit thereof. The kingdom of God, shall be taken away, Why the Gospel is called the kingdom of heaven. that is the Gospel should be taken away from them. Now the Gospel is called the kingdom of heaven or the kingdom of God, because it is that powerful mean, or instrument, that God hath appointed for the pulling of us forth of the kingdom of darkness, and translating us into the kingdom of his Son, for the Gospel is the power of God unto salvation, 1. Rom. 1.16. to every one that believeth. This kingdom is also called the kingdom of heaven, to distinguish it from all eorthly kingdoms, such as many imagine, and the Apostles long dreamt the kingdom of Christ the Messias, should have been. And therefore the people were sometime ready to have crowned him; What manner of kingdom this is. other whiles his disciples disputing, and contending among themselves, who should be the greatest, and made suit for the places of greatest dignity (as the sons of Zebedeus, Matth. 20.21. ) one to sit at his right hand, the other at his left. But this kingdom, as it beareth the name of the kingdom of heaven: for it is a spiritual, and heavenly kingdom, not earthly and pompous in glory, to the sight and view of the world. And therefore, our Saviour being demanded in Luke by the pharisees, when the kingdom of God should come, he answereth: Luk. 17.20. the kingdom of God cometh not with outward observation, neither shall men speak of it lo it is here, or lo it is there, for behold the kingdom of God is within you. It is a kingdom over the inward heart and conscience; there he hath set his throne, and there he will reign even in us; and therefore the laws of our king do not bind the outward act only, but his laws bind the very conscience. And he searcheth and trieth, (as himself speaketh in the Revelation,) the reins, and the hearts, Revel. 2.23. to give every man according to his works. It is therefore called the kingdom of heaven; first, in 〈…〉 it is spiritual. Secondly, this kingdom is heavenly, because it is a righteous, joyful and peaceable kingdom. Rom. 14.17. The kingdom of God (saith the Apostle to the Romans) is not meat and drink, but righteousness, and peace, and joy in the holy Ghost. It consisteth in the inward righteousness of the heart, and conscience, in the peace and tranquillity which we have with God our king, and within our souls, and in the joy that is shed abroad in our hearts by the holy Ghost. Rom. 5.5. Now this Gospel which is the powerful instrument of God for the erecting of this his kingdom in us, and is therefore called by the name of the kingdom of God in this place, is here commended unto us by a parable. The effect whereof, as I said, is this, that how great a reckoning soever men make of other things, and how small and slight account soever they make of the Gospel of jesus Christ, Note. yet whosoever he be, that cometh to know the incomparable value, and excellency of it, he will think no pains too great, nor cost, to much, that he may obtain it: nor any care too great to keep it when he hath it: but rather he will part withal he hath, House, Land, Goods, pleasure, friends, and whatsoever else, than he will forego so precious and so invaluable a jewel, as he seeth the Gospel to be. But for our more clear understanding of this Parable, we are to know, that the Gospel or kingdom of heaven, is here compared not to the person, as the words may perhaps seem at the first, to carry it, when it is said: the kingdom of heaven is like to a merchant man, seeking good pearls: but to the pearl the rich and precious pearl, which the Merchant findeth. So that the meaning of the words is all one, as if they had been laid down in this form and manner; The kingdom of God is like unto a most precious pearl, The fruitful hearer of the Gospel is like unto a merchant man in three respects. which a merchant having found, that sought for good pearls, sold all that he had to buy it. According to this exposition, I will handle the parable. We are therefore to understand, that the fruitful and kind hearer of the Gospel, is resembled here to a merchant man: and that in three properties, though they be not all commendable: neither therefore is the hearer a profitable hearer, till he be commendable. So that the best hearer in his beginning and first estate that he is in to Godward, thereby is likened to a merchant man, and to such an one, as by the kind of his traffic and merchandise, whereabout he is occupied, seeketh pearls. For as he doth, so every hearer at first, seeketh pleasure and profit, etc. that is his pearl. Secondly, he is compared to a merchant, in respect of the event that cometh after his seeking, that as he seeking common pearls, lighteth sometime on a pearl of great price, so many a hearer, while he is busy about commodities and pleasures, beginneth to see in the Gospel preached, a pearl of greater price, than he had found before, that is, assurance of salvation. Thirdly, and lastly, this hearer is compared to the merchant in another respect, namely, of the effect that followeth. For when he hath found that pearl of great price, he selleth all that he hath and buyeth it. So the hearer that hath found this pearl of salvation in the Gospel, that he never found before, and knoweth the value of it, he setteth light by all his common pearls and former delights, and sells them all away, to the end he may enjoy this. To prosecute these three therefore in order, that ye may have the right use of this parable, understand that the hearer is compared (to set it down briefly) to the merchant in three things, to wit, in seeking, finding, and buying. All men seek after pearls; such as in their opinion may make them happy. In seeking good pearls; in finding one of great price: in buying that, and selling all for it. Of these in order more largely. The first property therefore of the merchant, fitly resembleth the estate and condition of all men that are hearers: for all seek pearls, that is, they seek for that, which may in their opinion, make them happy and blessed men, and look what they have imagined in their own conceit, to be like to bring them to be happy, that they labour, and by all means endeavour to obtain. In that (I say) the hearer is like to a merchant man, that careth not to travel by wet and dry, by sea and land; so that he may store himself with rich and precious pearls. For there is no man, but if he look into his own heart, and diligently examine himself, he shall find something, which above all other things for the time, he doth affect; and whereunto the sway of his desires carry him, and that thing is the pearl of that man, and he useth all the means he can to compass and attain it. Thus one man studieth and bendeth all his pains and care, only for this, how he may live at ease and in pleasure, and voluptuousness. Another, he seeketh after gain and profit, and to add house to house, and land to land. A third, he followeth his ambitious humour in seeking after favour and authority, and renown in the world. But these are all but deceitful pearls. They make a glistering show to a man's conceit a far off, But are never satisfied. but when he hath them, and considereth them aright, and as they are; then the vanity and the baseness of them appears, and therefore they that follow these, with tooth and nail, as they say, they are always restless, while they think of the uncertainty and momentany state of them; and never satisfied with any thing they have attained. Neither the voluptuous man with his pleasure, nor the covetous man with his wealth, nor the ambitious with his honour, nor any man with that he hath never so greatly desired. The voluptuous man. For even the very pleasures, and joys, and delights of the voluptuous man, are as a continual fever or ague, to vex and disquiet his mind, howsoever he make a fair show, and seem to be merry & happy; yet he ever carries a sting in his conscience, that inwardly pricks, and torments him in such sort, as in his greatest mirth and jollity he never can hearty and sound rejoice. And though the pleasures be as honey for a little time in his mouth; yet he shall find them, when they are sunk into his stomach, to be as bitter and as unpleasant as gall. The like may be said of the covetous and ambitious person. The covetous man. First for the covetous man, suppose he hath heaped up, and gathered together his chests full of gold and treasure, at least more than ever he thought he should, yea let him have got all the pearls and precious stones into his own possession, that the East and West Indians can afford; what hath he gathered together, but even a heap of cares to vex & to disquiet himself withal? for as before he got and scraped them together with great pain and toil, and infinite dangers, which he hath passed through; so now he is to take no less care to keep them, as being many ways in continual danger of losing them. And suppose he lose them, as he shall either in his life or at his death, than it is an exceeding grief and heartsore unto him, to see by experience, how vain, flitting and uncertain things they be, that he hath so excessively toiled for, and kept with so great care. And hence it cometh oft to pass, that he having lost that, wherein the confidence of his heart was set, he falls into despair, whence hardly he is ever able to be recovered. The ambitious man in like sort, The ambitious man. he highly priceth promotion, and rising up from a meaner estate, to an higher degree: as the mean cottager, if he could be but a yeoman; and he a man of worship, he should be therewith content; and if the worshipful could come to be but a Knight, and the Knight a Lord, or an Earl, than he would desire to be no higher, he saith, but would rest well satisfied: but when he hath gotten his Knighthood, Lordship, or Earldom, which were the pearls he traveled for, he cannot yet be at rest, because he sees other in places above him; he is yet a subject, and under a Prince, if he were a King, than he thinks he should be full content, and aspire no further. But it is not a kingdom of a whole country, no, nor of the whole world that is able to stay the ambitious affection of men. Alexander the great Monarch, having in a manner conquered the whole world, is said to have wept when he heard some dispute that there were no more worlds. But not to stand particularly in exemplifying this point, I will bring one, who had his part in them all, pleasures, profits, and honour: let him tell us the worth of them. Example of Solomon. Solomon was such an one; he made trial of all ways, and spared no pain, labour nor cost, to try what fruit and commodity was to be reaped of them all. He had honour and fame, the greatest that ever any Prince had, that lived on the earth. For pleasure he enjoyed whatsoever his wisdom could devise, and his heart desire. He had his Orchards and Gardens, planted and set with all the most choice and excellent trees and herbs, whereof he had not only the sight to feed and please his eye; the sent to feed his smell; and the fruit to please his taste; but the exact knowledge of every tree and simple therein, which he also committed after to writing; and imparted to others. If music might delight, he had beside the solemn quire of singing men, such a quire as no Prince in the world had unto this day; singing men, singing women, which he had privately for his own delight: he had his possession of servants, of beeves, of sheep, of houses, of vineyards, of silver, of gold, of all precious stones, and all the choice treasures of other kingdoms and provinces, above any King that ever reigned in jerusalem, or that we can read of in any histories. And all these did he enjoy, with great peace and prosperity, both at home and abroad. So that if any man could ever be happy by following his pleasures, Solomon was the man. He had a greater wisdom, then ever had any to invent, and contrive and devise, and he had all means at will, to compass and effect them all. If any man could be happy by his wealth, Solomon was the man, for he had silver as the stones of the street, and gold for all his vessels, and the adorning of all his buildings, and store of rich and precious stones. If honour might make a man happy, he had more than ever any Prince in regard of the incomparable glory and wisdom, which God gave unto him. All these Solomon enjoyed, as much to his desire as ever any hath done or shall do. And what was the happiness that he found in them? Eccles. 1. 14· Surely, vanity, and vexation of spirit. And what then should we account of these? Did Solomon find these to be vanity, and most vain, and empty of all goodness, and shall we think to find something, where he could find nothing? to find substance, where he found but shadows and vanity? and to find happiness, and a paradise of pleasures, wherein he found nothing but trouble, disquiet, and vexation of spirit? He tried all these, and he tried them thoroughly, and as they say, unto the proof; and found them in experience such, as in his Ecclesiastes he hath laid them down to be, and as every one that will be so foolish as to make trial, shall find them to be by his own experience. Let this be instead of many examples unto us. So that all men, we see, seek for pearls, and for good pearls, but the most are deceived with false and counterfeit pearls, when they come to the trial, they find them as base, and of as small value and reckoning, to rest in, as the dirt which is under their feet; so vain and vile are all the pleasures, and riches, and honours, and worldly things (to make a man happy) which men so highly price in their own conceit. And this vileness and baseness, is much more in all other pearls, that is, in all worldly things, which men here hunt and seek after. The use of this doctrine is, Use. that no man please himself in the most precious things in this world, but seek for those which may make him happy. And that these pearls are all so mean and little worth. Our Saviour Christ very evidently noteth unto us, in the words following, when he saith, the merchant found one pearl of great price. By the which is meant the Gospel, giving us thereby to understand, that it is a pearl of great price and value, he abaseth the other pearls, and noteth them to be of no price, nor value to rest upon. But of this afterward in the next point: In the mean 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 seek for pearls, that is, one way or other to be happy in this world. I have showed also, what use we ought to make thereof. Now it followeth that I come to the second act or property of the merchant, and that is, The second property wherein the hearer resembleth the merchant man. Two things here to be considered. First, the thing that be is said to find. The Gospel in divers respects compared diversly. that he finds one pearl of great price. In this property 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 pearl of great price. By which pearl he meaneth nothing else (as I have showed) but the Gospel, that is to say, the glad tidings of salvation by jesus Christ, for the kingdom of heaven, as elsewhere, and so in this chapter, is in divers regards compared and resembled diversly. In regard of the manner of teaching and receiving it, and the divers effects it hath in the hearers, it is compared to seed cast by the hand of the sour. In regard of divers corruptions and errors that commonly spring up together with it, where it is taught it is compared unto a field, wherein tars are sown and grow up among the good corn. In regard of the small beginnings and mighty increase, it is compared to a grain of mustardseed. In respect of the power and force it hath to change and to alter the heart, it is compared to leaven. In that God draweth by it, of all sorts of men, good and bad, one and other into the compass of the visible Church, it is compared to a drag or draw-net, that draweth as well weeds and sticks, and other such unprofitable baggage, as it doth good fish. In regard of the hidden and secret excellency thereof, it is compared to treasure hid in a field. In regard of the invaluable worth and excellency of it, In this place it is compared to a pearl. in comparison of all other things, it is here compared to a pearl of great price. That before he compared it to treasure, it did in part set forth the excellency of it: but this doth more amplify and increase it. Treasure, we know, consisteth either in silver or in gold, which are of great account: but yet pearls pass them both far, in value and estimation; as both it is commonly known, and if we knew it not, Solomon could teach us thus much, Prou. 3.14.15. where he saith; the merchandise of wisdom is better than the merch indize of silver, and the revenue thereof better than gold. It is more precious than pearls, and all the things thou canst desire are not to be compared with it. First, he preferreth wisdom before silver. 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 pearls. The meaning of our Saviour then in this parable, is to prefer the Gospel in regard of the excellency of it, infinitely before all other things, were they never so rich, rare, or precious. For if it be more precious than pearls, then much more precious than gold, than silver, than any other thing of less reckoning and account. And this is the reason, why Solomon having preferred it, Prou. 3.14. Prou. 3.14. before silver and gold, and pearls, 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 invent any thing more precious than pearls, yet wisdom is more precious than it. And job in the 28. of his book, 15. verse, and soon, job. 28.15. because he would extol wisdom before all precious things, he repeateth a great many of them. Gold, saith he, shall not be given for it; neither shall silver be weighed for the price thereof. It shall not be valued with the wedge of the gold of Ophir, nor with the precious Onyx, nor the Saphir; the gold, nor the Crystal shall not be equal unto it, neither shall the exchange be for plate of fine gold; no mention shall be made of the Coral nor of the Gabish, for wisdom is more precious than pearls. Now we see wherein the comparison standeth, Wherein this excellency of it consisteth. let us a little consider wherein this great and invaluable excellency consisteth. And that is, in that it exhibiteth Christ unto us, who were lost, and had no way any hope of recovery out of our deadly woe, that even then he is our deliverer, our jewel, our life, our joy, our happiness, and whatsoever our heart can desire. All the pearls of the world do not so enrich a man, Ephes. 2. Philip. 2. john 4.10. as Christ enricheth all them that by true faith lay hold upon him, for if it do not so, he hath not faith. For Christ is a shelter where we that be in tempests and storms may shroud ourselves, and be safe from the wrath and vengeance of God that hangeth over, and shall fall upon the heads of other men. He is our atonement and propitiation for all our sins, so that we shall never have them imputed unto us, or have any punishment inflicted which was due for them, his death, and his bloodshed hath delivered us from eternal death and condemnation; yea Christ is our storehouse, and treasury, in whom and from whom we have all variety of good things that may make men truly happy. In Christ we are righteous (our own righteousness being as a filthy and menstruous cloth) because he by imputation, doth cloth and cover us, as it were with the rob and vesture of his righteousness. From him also we receive inward sanctification and holiness, wherein we labour to be pleasing and acceptable to God in all things, whereas otherwise we could not have any true evidence of this faith. From him we receive succour and comfort in all our tribulations and wants, and joy in all our sorrow. He hath all power given him in heaven and in earth, and therefore he will supply both our outward and inward necessities, and power upon us that store of his graces, as shall be most for our good, and best for the bringing of us to eternal glory. But here I will stay and go forward with the rest, in the next Sermon. THE SECOND SERMON UPON THE SAME TEXT. The second point: what it is to find the pearl. I Have showed in the former Sermon what it is, that the hearer hath found, when it is said of him, that he hath found the pearl of great price. Now let us see, what it is to find this pearl. To find the pearl of the Gospel, which is the next thing that I propounded to speak of in this second property of the hearer, is nothing else, but by the powerful hearing thereof, to see and to perceive, what excellent and worthy graces, benefits and prerogatives it conferreth unto such as feel great need thereof, and that Christ is thereby to be made theirs, that he may be a defence and protection unto them to shelter them from the wrath of his Father; that he may lose the bands and chains, wherewith they are tied and fast fettered in their sins to the will of the devil: and that he may unite them in soul, and in body, to himself and to God. In a word, the Gospel layeth out most plainly the way to eternal life. The due and serious beholding, and consideration of these and infinite other graces depending upon these, which God by the hand of the Gospel reacheth out, and offereth unto us, is the first finding of this pearl, which many hear a long time, and yet never see thus much, I mean the beauty of it. And so long as men do in hearing, never see and behold this admirable and unvaluable treasure in it, they have not yet found the pearl of great price. For the Gospel howsoever it be in the declaration of the many good things of it, continually sounded in their ears, yet it is a mystery hid, and secret to their understanding. The Gospel is, to all such as yet, as the light of the sun to the man that is stark blind. The sun, it shineth upon the blind man, as it doth upon the seeing man, but the blind he hath no greater benefit of the midday, than he hath of the midnight, and therefore for himself he careth not for the sun, in respect of any light he hath by it, because he is blind: So the light of the Gospel, it shineth upon the blind and upon them that see: the faithful, and unfaithful: but here is the difference. The one hath the eyes of his understanding opened by the spirit of God, though it be but a common gift of the spirit, and he sees the light of the Gospel, and accounts and prizeth it at a great reckoning: But the other cannot discern any whit of the excellency of it. The use then that we are to make of this point, is this; Use. because we see finding goeth in order, 1. Cor. 2.14. Matth. 11.25. before the getting and the purchasing of the jewel and pearl of the Gospel; and that none finds it, but he to whom God by his spirit reveiles it: it is our duty when we come to hear the Gospel of Christ preached, to lift up our hearts with prayer to the Lord, Pray unto God that we may see the excellency of the pearl. that he would give us eyes to see into the riches, and excellency of it, that thereby our heart may be inflamed, and kindled with an earnest desire and longing after the sweetness of it. For the reason why men are so cold, and so backward in affecting the Gospel, and why they take so small delight, and pleasure in it, and esteem any pleasure and commodity of their own before it, it is this, because they have not yet found either the vanity of other things, or the excellency of the Gospel. And if we have found that the Lord hath in part opened our eyes, that we can but dimly and darkly discern it, If we see it in part, pray that we may see it yet more clearly. as the man in the Gospel, that at first saw men, but he saw them as trees, until Christ again put his hands upon his eyes; let us desire the Lord, again, and again, to lay his hand upon the 〈◊〉 minds, & understandings, that we may clearly see the excellency of the Gospel, whereof we have as yet but a dark, and obscure glimpse. So will it come to pass, that, that which now we have a saint, and little desire unto, we shall daily grow more hoately and earnestly to affect, and labour for it, which the other cannot abide. And such as God loveth; shall, though they have not sometime looked after it, but have been worldly minded; they shall, I say, have their eyes opened to see into the beauty, power, necessity, and comfort of this Gospel, and what happiness it bringeth, by hearing it preached; which to do, is to find it: Yea he whom God will save shall be brought to hear, if not otherwise, by father, son, friend, neighbour, himself not intending any such thing. And thus hearing what the treasure is, Colos. 3. shall find that which is hid in it. And so he beginneth to see, consider, weigh, resolve of the all sufficiency of that, which the Gospel hath brought to light unto him; and to wonder at the same, Psalm. 87.3. joh. 6.66. Psal. 84. Tim. 1.16. And wondering, shall desire a part in it against all lets, and discouragements, and searching with Solomon, and finding nothing like it! 1. King. 3.7. Oh how shall he marvel, that he never saw so much before. And such a one hath found this pearl in the Gospel, and may be said truly to have found it: and yet it may be, he hath heard a hundred sermons before, who yet never had his eyes opened to see that which he now doth. Thus the woman of Samaria found it, when she had heard Christ. Act. 26. And Agryppa Acts 26. when he said to Paul, almost thou persuadest me to become a Christian. Now when he hath thus beheld the beauty of the Gospel, and seeth it to be of such value, as I have said, he is much before the first sort of hearers, who have their felicity in this world, and yet cometh much short of, and behind the last sort following who hath bought it; Note. and saith with the Queen of Sheba, I have heard much of it, but now I see far more than I have heard. But if ye ask, 1. King. 10.7. is he, now that hath found it, past the worst? that is to say; happy, and hath he done all that is required? I say Noah, till he hath bought it: but he may fall away from his esteeming so preciously of it, and become secure again, notwithstanding he is so well affected, even better than ●●er he was, for he is but of the second or third sort of hearers, Mat. 13.19. mentioned by our Saviour, out of this which hath been said three things may be noted: first, let not such think, 3. Observation. they be converted, that in this sort are thus revived, and thus enlightened to see the price of it; no, though they sigh for sin or joy for the hope that the Gospel offereth, yea, though they weep at a sermon, for we must not more flatter, then discourage men. The second thing is, that we marvel not, if we see some, who have been so forward as these that I have spoken of; to fall away; neither ought we to be discouraged at it; if we have true faith ourselves, as though we must needs fall away too: for such were never settled in believing, neither ever had saving knowledge, though they have been zealous. Thirdly, such as have long prized the pearl, and yet are now dazzled again with pleasure and profit, let us bewail them, whether they be ministers, or people. Many learned men have been such, who had the Gospel in an high account sometime. Oh they have profitted fairly, Note. and be come about commendably, are they not, think we? that they be turned to their first sottishness, when God had done so much for them, as to reveal himself so far unto them. All this danger they are come, to seeing they did not nourish their sparkles of good desires, which gave good hope, but they quenched them, and suffered them go out. Therefore it follows, that the wise Merchant went by and by and sold all that he had, and bought that precious pearl. And here I will pass to the third point, and show 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 pearls, and finding one of great price. Now because the excellency of this pearl doth yet more appear hereby that this hearer, doth as the merchant, The third thing wherein the hearer is compared to a merchant man. go and sell all that he hath & buyeth this pearl, I will first speak of this last action of his, and then make use of it. It is said, he went his way and sold all that he had, and bought that pearl. This going away first showeth, that he did not stand still to muse, doubt, and linger out the time; but as a wise merchant, so soon as he seeth a pennyworth to be bought, which may enrich him; he leaves all other things, and sets himself about that business. The pearl being found, must be bought without delay. And this teacheth us, that we are not to linger, nor defer the time, when God revealeth any excellent fruit, or benefit that the Gospel bringeth unto us; but presently go our way, and endeavour to make it our own. But how rarely shall we find this to be done, when for the most part every where men practise the contrary? Many see, and will confess, that there is in the Gospel most precious treasure and worthy to be embraced; but they think the time too soon as yet to go about it: when they have followed their other pleasures and delights, in their youthful days: or when they have obtained these or those purposes of theirs, than they will entertain the Gospel, and sell their other delights for it: even as he who would first go bury his father (which Christ reproved) and then he would follow him. And thus it comes to pass usually with these men, as it doth with careless, and unthrifty merchants, that slack, defer, and drive 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 pearl of the Gospel, as it were to sale, that they may buy it at a small, and easy reckoning, until the market of God be done, and the day of grace be past, that they cannot then have it, would they never so gladly. For as wisdom calleth and crieth unto men a long time, and cannot be entertained of them, for their own good: So wisdom threateneth; that she will refuse to hear them in the midst of their trouble, Prou. 1.20. and in the day wherein affliction and anguish, shall, like a whirlwind, come upon them: Though they cry never so loud, and seek her never so earnestly, she will not answer, nor be found of them. Wherefore it is good for us to follow the counsel of the holy Ghost, Heb. 3.15. while it is called to day to hear the voice of God, and to hearken to wisdom, whiles she calleth unto us; for we know not how long the day of grace will last with us. It may be not a year, or a day, or an hour, and if that be past, than it is too late for us to seek after it, we must have our lamps ready burning with the five wise virgins, if we will enter in with the bridegroom, Matth. 25.34. but if we linger and defer the buying of our oil till he come, we may knock and call, but shall find no entrance nor ingress for us, Luk. 14.15. as they in the Gospel, that were bidden to the supper, and refused, of all other they were debarred from it. So we see then the wisdom of this merchant commended unto us. He doth not foreslacke nor foreslow any time, but presently goes about the purchase of this pearl. So that in earthly delights we see we soon resolve; but twenty lets are in the way to hinder us in heavenly. Let us next see what course he takes to get it. By selling all and buying he meaneth not as the Papists teach. He sells all that he had, and buyeth that pearl. By selling and buying here we are to understand not such a merchandise, as Papists make that say, by their goods and substance they think to purchase heaven to themselves. For there is no equality between all that we have, or can have, and between the kingdom of heaven; but in things that are bought there is some equality between the price, and the thing that is bought. So that if they by their alms, or good works whatsoever, be able to purchase heaven at God's hand, it followeth that they are as profitable to God, and benefit him as much by their alms, and other good works, as he by heaven, doth benefit them. But we know the doctrine of our Saviour, when we have done all we can do, though we give all our substance, yea and our own life for God's glory, we must say, and acknowledge, as the truth is, we are but unprofitable servants unto him. Luk. 17.10. For we have done no more than duty required at our hands. Rom. 6.23. And therefore mark how the Apostle Paul calleth death the wages of sin, but life eternal, the free gift of God. For the wages, saith he, of sin is death; but life eternal is the free gift of God, in Christ jesus our Lord. So that death and condemnation, we may deserve, for it is the wages of sin: but life eternal, we cannot deserve, because it is the free gift of God. But to proceed by selling all, he meaneth the same that he doth in other places by forsaking, and leaving all, Who may truly be said to sell all, and buy the pearl. and by buying the pearl and getting the right possession and assurance of it to ourselves, he meaneth, that we should be sure of it, even as those things which we have bought, and paid for, are our own. As for that which he saith, first he selleth all, this is not meant simply, as if the possession of our goods and the enjoying of the Gospel would not stand together, but he speaketh comparatively that rather than we will not get the Gospel, when we may have it: we will abandon all whatsoever beside; and retain it. Luk. 14.26. The like speech is used by our Saviour. If any man come unto me, and hate not father, and mother, & wife, and children, and brethren, and sisters, yea and his own life, he cannot be my disciple. The meaning of our Saviour is not simply, that a man should hate his father, his mother, and so forth, or make away himself, which were wickedness, and impiety: But, as the Evangelist Matthew interprets it, Mat. 20.37. he that loveth father, or mother, above me, is not worthy of me, and he that loveth son, or daughter above me, is not worthy of me. The Gospel is not so easily come by, as men suppose. The meaning therefore we see clearly to be this, he that getteth the pearl of the Gospel, he prizeth it far above all the things he hath beside in the world, and will rather forego them all, then part with it. Hence we see that the pearl of the Gospel is not so easily come by, as men suppose commonly. For it is no easy matter, as experience may teach, when trial is made, for a man, to abandon his pleasures, to lose his goods, to forsake his dearest, and nearest friends, and to lay down his own life for the love of it. But the Gospel it can be bought with no less price; if we will have it as our own jewel, we must sell goods, sell our name, sell friends, sell liberty and life, and all we have, and give them for it: and account that we have made a very good bargain of it, as indeed we have. For what comparison is to be made between the earthly riches, that here men enjoy, and those unspeakable and unestimable treasures that Christ jesus bringeth unto us thereby? what comparison between that name we can lose here for the Gospel, and the eternal weight, and crown of glory, that shall be set upon our heads in heaven? what is the love and friendship of all men, to the love and favour of God; which we gain by the Gospel? and what is the life we can lose, to the life which we obtain in Christ? And yet if we try and examine ourselves, we shall find that we come far short of forsaking all; when we are privy in ourselves, that a little pleasure doth many times stay us from the hearing of the Gospel, and how much more than from obeying it? And that a little expense and charge shall hinder us, or ill company shall hold and keep us away from the benefit which we might enjoy by it. Nay our hearts can tell us, that many times when we are present with our bodies, where it is preached, yet we scarce will vouchsafe to lend our ears, to hearken to that which is taught unto us, but our mind is set upon other matters, either on profit or pleasure, or else some vain, idle and wandering conceits, or else we even shamefully give ourselves to sleep. So base and vile account and reckoning do we make of the precious and unvaluable pearl of the Gospel. As men price the Gospel, so will their zeal be to the hearing and practising of it. For accordingly as men price it, so undoubtedly will their zeal be to the hearing and practising of it. And therefore mark how David bewails his absence from the house of God: he was banished the court, and country, yet that did not so much move him, as this, Psalm 84.1. that he was barred and banished from the place, where he used with joy to feed upon the comforts of the word of God, taught and preached in the assemblies of God's people: and this made him say with grief, that the sparrows and the swallow might have nearer access than he, to the place where God was served, and his word preached. This he did, because he saw God's word to be of more true value then all his thousands of gold and silver, of more sound delight to his soul, than all his other delights and pleasures in the world. It was as honey to his taste, and as the streams of a fountain to the thirsty and dry heart. This should we all do, and this would we do if we were wise, and did rightly price the Gospel. And although I have not particularly set down those things which accompany the buying of this pearl, because the text giveth no necessary occasion of speaking of them; yet in the way of preoccupation, and answering a doubt, which the ignoranter sort would put forth, I will say somewhat, though very briefly of it. They ask, if as soon as a man find the pearl, he by and by that buyeth it, come into the possession of it, and nothing else be required thereto: I answer briefly, when a man hath found it, if God give him grace, to go further, he doth thus, and goeth to work after this manner. How a man maketh the pearl his own. He earnestly wisheth and desireth that he had a part in it: then he seeth that his sin is in the way to hinder him, that he falleth to dislike and crying out of it: than it troubleth him to think, that he is out of favour with God, and grows utterly to dislike himself for both: and seeing himself no better than a lost man, he heareth that God will pity and show mercy to such, and that he is then the person whom God seeketh to save, and will heal him of his sorrow: and will love him freely for ever. And that it is the Gospel which bringeth tidings of this, and sundry other good things, which when he apprehendeth, and sees, that he may have them all for his own proper good, and that freely, and for nothing; God so worketh in him by all these, that he applieth the promises to himself, and seeth that without money or recompense, God is well pleased that he should take them for his own, and be fully persuaded thereof, so as now he resteth therein, which is the purchasing and buying of it, that is here spoken of. And when this is thus brought to pass, let all that know what this meaneth, guess how he will love the Lord for this bounty showed upon him, and how ready he will be to be guided by him, and also what comfort it is to him. But for conclusion of the whole, now that ye have heard, that the hearer who shall be able to rejoice in his work at the end thereof, is fitly resembled to the merchant man, as we have heard, first in that he seeketh pearls, secondly, in finding one of great price; and thirdly, in selling all that he hath to buy it; that is to make it his own; that he may be happy thereby, and all this is done, when he beginneth to believe; let him be sure he doth so, and let him get many grounds, and evidences thereof, by the Scripture, and experience. And above all other this unvaluable treasure of the forgiveness of his sins, and assurance of salvation, he believing the Lord, that he may be bold to lay hold on it, as Gods will is he should. And let him well weigh how much he is bound to him for it, and so doing, let him live on his purchase, and take the benefit thereof, to the comfort of him and his, no otherwise then they do, that have bought house and land. And every day weigh the fruit of such a purchase in true and unfeigned peace and comfort, and seeing he shall live under so kind and good a Lord, as he that is Lord of all lords, Deut. 28.46. let it move him to set his heart on him, and delight and endeavour to please and obey him in all things, and let him do it also with joy. For why? if we think, they that be in a noble man's house, faring well, may be merry, is there any such merry-making, as in God's house? so that the man may be merry at his work, and the woman at hers? They that power water on the hands of a Prince, or a King, are thought happy: but then to have the honour that is greater than Kings? is somewhat. And by this little that hath been said of, and about the pearl, guess what the rest is, even as ye would guess of the whole proportion of a man by seeing his foot. TWO SERMONS UPON ISAIAH 55.1.2. Verse. 1 Ho, every one that thirsteth, come ye to the waters. and ye that have no silver come, buy, and eat: come, I say, buy wine and milk without silver and without money. Wherefore do ye lay out silver and not for bread? and your labour without being satisfied? hearken diligently unto me, and eat that which is good, and let your soul delight in fatness. The sum and scope of these words. SEeing it helpeth much in preaching, to show the teachable hearer, what is aimed at principally to be taught him, that he may the better be kept from wandering, and bend his ears and mind to the matter, when he seeth what is intended to be delivered; I will therefore show you, what the things are which I purpose chiefly to handle, and speak of, out of this text. And these they are: namely, that such poor souls as the most, yea and themselves do think to be odious to God, and contemptible in his sight, are for all that in high account with him, and dear unto him. And these are all such as hunger and thirst after the kingdom of heaven, and all grace to guide them safely thither. And contrarily, that such as bless themselves, and cry peace, peace▪ and all things are safe with them; and they whom the greatest part of men do think to be happy and beloved of God, are accursed and abhorred of him. And such are the whole and full, who feel little or nothing amiss, that doth greatly trouble them, or wound their consciences: it can in no wise go well with these. These things I purpose chiefly to teach; and with all such as shall be appertaining hereunto, as the text shall give occasion. But yet you must understand that they are the matters which the Prophet also propoundeth to teach out of these words, which I have read. For otherwise, my teaching of this, without ground and warrant from him, should be to small purpose. And that I may show this to be his full meaning, I will first open and unfold the words which are there set down, which being borrowed speeches, and not signifying that which the letter and words do import, do make the matter seem more difficult, and harder to be understood, unless they should be opened and made plain. We are therefore to know, that by thirsting (when he saith, The opening of the text. if any thirst) he meaneth fervent and earnest desiring. By bread, milk, wine and water, Verse 1. he meaneth the variety and divers kinds of all good things fit to quench the thirst of the soul, and needful to preserve the spiritual life. By coming and buying without money, he meaneth a receiving freely and for nothing by faith, such a liberal offer. Thus the sense of the words, in which any difficulty lieth, being clear, it may easily be gathered what the meaning of the whole verse is; and that is this. That whosoever feeleth such need of the food of eternal life, and of the graces of faith, hope, pardon of sin, love, patience, or the like; if he feel such need of them, I say, that he cannot be satisfied without them, he may (how unworthy soever he think himself thereof;) freely, confidently and with God's good liking, enjoy, and take his part in them; even as he that buyeth house or land with his money, may possess the same safely as his own. And this be said of the meaning of the first verse. In the second, he reproveth those among the people, Verse 2. who refusing the best things offered them by God, and that freely and willingly; yet spared neither cost nor labour for those, which were nothing profitable: and exhorteth them to turn from that error and delusion, and to take that counsel from him, which would be sound for their benefit and comfort. The parts two. Thus much for the meaning. The parts may fitly be these two. First the large offer which God maketh by the prophet, in the first verse. Secondly, a reproof and an exortation in the second. First, God's large offer, wherein three things are to be considered. The way and preparation being thus made, let us come more particularly to the matter itself, and consider, first, the things which are set down in the first verse, namely, in the free offer which God maketh by the Prophet; which things are three. First, to whom he maketh it; that is to them that thirst, and to no other; for so are the words: Ho, every one that thirsteth come. Secondly, what he offereth to them, even whatsoever good things will quench their spiritual thirst, as wine, milk and water do the bodily thirst: saying come buy wine, milk and water without money. Thirdly, upon what condition he offereth this: namely this, that they believe him upon his word, and in token thereof, come, take and enjoy it, as their own: and this is the hardest, that the Lord requireth of them by the Prophet. 1. To whom it is made: namely, to the thirsty. To speak of these three points as they lie in order, and to begin with the first; we see that it is an high degree of profiting in the school of Christ, and a token of God's love, to thirst, and earnestly to long after heavenly things, as grace and eternal life. For they who do so, must needs have knowledge to discern the price and excellency of them, and also feel their own need and necessity of them, that they do but pine, and are as it were starved for want of them. And for all this, who are more contemptible either in their own eyes, or the eyes of others, than such be? And yet these are called forth by the prophet (as we see) from amongst all other (while they with the Publican think themselves to be a far off, and look for no such thing) to enjoy, and be partakers of that which is the best of all other. Luk. 18.13. And after the same manner speaketh the holy Ghost in other Scripture, joh. 7.37. as in the Gospel by S. john: If any man thirst, let him come to me and drink; meaning the same that the prophet here doth. And our Saviour in another place, uttereth the same more plainly and fully, though not in the same words, Luk. 5.31. saying: The whole have no need of the Physician, but the sick. And again: Mat. 9.13. I came not to call the righteous (who so think themselves) but the sinner to repentance. So that to thirst for grace, is no common grace of God, and according to the price that the holy Ghost sets it at, it advanceth them that have it, far above many florishers, who yet bear no small show of religion and goodness. And this I do advisedly and willingly teach and publish for their sakes, who through God's goodness have attained to this grace in some good measure, and yet fear, that they are of all other most miserable. That they may see God's mercy far greater to them, than they can be persuaded, that it is. But while they thus meanly account of their estate which is right happy: yet I know there are other, who come far short of them, in fervent desiring of holy and heavenvly things, and have only a desire to hear preaching at some time, and (as they say) in their good mood, and otherwise are as vain and unprofitable as others, who yet will be ready to think themselves to be they of whom the Prophet here speaketh; as it cometh to pass too commonly, that they apply amiss comfortable Scriptures to themselves, which belong not unto them; and they to whom they belong indeed, put them from them as fast through unbelief, as not pertaining to them. I will therefore somewhat more fully and clearly set down my mind agreeable to the Prophets, about this thirsting. Therefore that men may be able to prove, Four things to be known about thirsting. without deceiving themselves, that they have this thirsting, which the prophet requireth, to the which so precious a promise is annexed of obtaining that which they so desire, we must understand that four things are requisite to be known. The first is, what are the true properties of thirsting. Secondly, the causes why God requires it. Thirdly, how long we must thirst. Fourthly, how we may best come to it. Concerning the first, the properties of it may best be seen by considering them in the natural thirst, 1. The properties of it, which are two. and namely these two: the one, that he which thirsteth, doth most heartily desire drink, so as he cannot be quiet, but through the hope of it: The other (which also is consequent to it) is, that if it be deferred, he can do nothing, but is ready to faint for want of it. Both are most clearly to be seen in Sampsons' thirst, who having slain a thousand men of the Philistims with the jaw bone of an ass, was sore a thirst and called on the Lord▪ and said: judg. 15.18. Thou hast given this great deliverance into the hands of thy servant, and now shall I die for thirst? meaning he could not bear it, nor do any thing without drink. Now to apply these to the spiritual thirst, he is truly said to thirst for the pardon of his sins, for eternal life, or any grace of sanctification; not who desireth and prayeth for them, but yet can go his way without them, or the certainty and assurance of them, and yet can be well contented: but he who fainteth in his soul for want of them, neither can go about any thing readily, nor in kind, without some true persuasion of enjoying them. And this is apparently to be seen in the servants of God, both in the Scriptures mentioned, and also in our daily experience of such as we live with. Examples out of Scripture. For the first, look upon David's example, when he desired any grace of God, as mercy to cover his sin, the liberty of worshipping him among God's people, the presence of God in comforting his soul, or knowledge of his will. How doth he witness this thirsting to have been in him when he sought these? In the 51. Psalm: Have mercy on me (O Lord) according to thy great mercies and the multitude of thy compassions. In the 42. Psal. 42.1.2. Psalm he saith: Like as the heart brayeth for the rivers of waters, so panteth my soul after thee O God. vers. 2. My soul thirsteth for God, even for the living God; when shall I come and appear before the presence of God? vers. 3. My tears have been my meat day and night, while they daily say to me, where is thy God? Psal. 84.1. In another Psalm; O Lord of hosts, how amiable are thy dwelling places? my soul longeth yea and fainteth. for the courts of the Lord. Experience. But that I heap not up many testimonies in a matter so clear; in our own observation either of ourselves, or our brethren, what marvelous sighs and earnest longings have we seen in God's people, to obtain that which they desired, as when he hath begun the work of grace in them, when he hath brought them in love with the life to come, & given them eyes to see the bondage of fear, doubting of pardon of their sins, and what a precious treasure it is, to mortify and bring into subjection their unruly passions, and the strength of their great offences? what longing (I say) to be delivered and to be set at liberty hath there been seen? what sighing and unwearied desiring of the grace which they sought, hath there been in them? which affections witnessed that there was this thirsting in them, that till they had some word of comfort from God, (who only can do it,) they could in no wise be satisfied. Neither was this so with them only in a mood, and for a season, (for so a wicked man may desire heavenly things also) but this continued, till they obtained their desire, and as they obtained one good thing, they thirsted for another, (as I shall have occasion to show afterwards) and also for a greater measure of that grace which they had already. And this thirsting in God's people condemneth that which goeth for it in many, A hourly and flitting desire no true thirsting. and that hourly and flitting desire of the word, or the good things which are in it, which falleth as it riseth, and vanisheth as a shadow, and cometh to nothing in the end, when the fruit of it should be greatest. And yet seeing either they cannot, or will not learn to put difference betwixt the one and the other, that is the true thirst, & that which is deceivable; they are far wide, thinking that they have that kind and right thirsting after spiritual food of the soul; when yet by this that hath been▪ said of this matter, it is manifest, that they are far from it; if it were but for this cause, that they give over seeking, before they have found the grace which they seemed to thirst for. And this be said of the properties of thirsting, the first of the four things which I set down. And this aught to teach us not to marvel, when we see many to fall away from their zeal, who have seemed forward; because it was never aright planted in them. The second point followeth, namely, Secondly, the causes why God requireth this thirsting. the causes why God requireth this thirsting to be in us, that cannot be in any but in his servants. And the causes are specially three. The first, seeing it must be suitable to the bodily thirst. The second, if we thirsted not we could not have the variety of good things, which are hoarded up in the word for us to make us happy, forasmuch as they are drawn out from thence no other way but by thirsting after them: and by it we are made partakers of them, as the blessed Virgin saith in her song: The Lord filleth the hungry with good things, Luk. 1.53. and sendeth the rich, or full, empty away, which is the cause why the poor people of God do show their thirsting desire not only many other ways, but also by this, namely, in their ordinary labour and travail to hear the word of God preached, & that sundry miles off from their dwelling place, if they have it not there; though it be with mocking and taunting them for it, by such as are far from thirsting after it themselves. The third cause why God requireth thirsting, is because we should otherwise never know how exceedingly we are beholding to him for the variety of grace, and good things which we receive thereby from him: as faith, patience, the forgiveness of sins etc. Pro. 27.7. For so Solomon saith in the Proverbs: The person that is full despiseth an honey comb: but unto the hungry soul, every bitter thing is sweet. So that we feeling such need of them, as that our souls should faint and be starved without them, we see and acknowledge that, which we could not have done without it, neither would easily believe it, namely that the Lord loveth us dearly, and that his mercy is great towards us, yea and that in things of the best kind, which others having offered them of God as well as we, do set no store by them: and all because they feel no want of them, but could (as they think) be well enough without them. And thus much of the causes of thirsting. Thirdly, how long we must thirst. The third followeth, and that is, how long we should thirst. For it seemeth unreasonable to many, that we should be held always at one point: as that either we should ever be thirsting for one grace; or if that be not required of us, yet that we should be thirsting still after some other. To the which the answer is, that we must always be thirsting, even so long as God hath any good grace to give, and till he be weary of bestowing upon us. Which seeing it shall never be, while we remain here, God being a wellspring and fountain of all good things never drawn dry, and more ready to give, than we to ask; it is for our singular benefit, and not a bondage, that we may be always thirsting, for so long there is still some good coming towards us: and otherwise we were not liable to the liberal offer which God maketh here by the Prophet, neither were we the persons to whom he speaketh, in saying: Ho, every one that thirsteth, come to the waters and drink. But yet this I say further, that in this manner we should thirst, namely, for any grace, till we receive it, if it be here to be enjoyed; or a sure grant of it, if we cannot partake it here, that in the life to come we shall have it: and we are not to think that when we have obtained any gift or grace of God, that we are commanded still to be ask of one and the same thing, which to do were against common sense and reason; but for a greater measure of it, as increase of faith, love and patience, when we have already received a part in them: and for such things as we yet want, with the like appetite to desire and thirst for them, as at the first anguish of mind and wound of conscience, we did long for the forgiveness of our sins. And this of the time how long we ought to thirst, which is the third point in this first part. The fourth followeth, namely, how we should come to thirsting, and how it should be upholden; Fourthly, how we should come to thirst. which being such a worthy gift of God, had not need to be neglected; but as an appetite to bodily food for the preserving of health, is by all means to be maintained and sought. The means are neither costly, nor hard to come by, as in bodily dainties it fareth, but ready and at hand. Even to see our wants in grace, and emptiness thereof; as how weak our faith is, how faint our hope, how cold our love, and how hardly we have proof of our patience. Also to observe our corruptions; as touchiness, frowardness, unclean desires, wrath, desire of revenge, etc. and in what bondage they hold us. If we observe these in ourselves, 1. Pet. 2.2. they will make us desire the sincere milk of the Word to guide us aright: also to watch and pray, sigh and groan, that we may resist the evil, and nourish the good. For as the husbandman by toiling and sweeting at hay and harvest, provoketh the bodily thirst; so we labouring with our hearts to pluck up, and to plant, as there shall be cause, shall thirst till we obtain that which we go about and desire. And God who calleth us to it, and promiseth largely to satisfy us, will not mock us, but do as he hath said, that is to say, satisfy our souls with good things. And thus we come to thirst. But when we see our hearts thus possessed and taken up with the fervent and constant desire of the good things which we would have, we must also be persuaded, to labour readily and willingly, as need shall require, whether it be by prayer, conference or the like, to obtain them, remembering that which is said in the Psalm, Psal. 111.2. that wisdom (and so all the parts thereof) is to be sought out (that is, with all diligence) of those that have pleasure therein. But one objection here I will answer, which troubleth some, and that is, that they say: In the beginning when men turn to God first, they thirst, and cannot be satisfied to their quiet and contentment, but they see no such thing in them after. I answer, though all show it not after, as they did at first, by complaining, ask questions, and lamenting their wants to other, yet they long and thirst for that which they see needful for them, and yet wanting: but they do not show it so much; and that is wisdom, which other unexperienced, and more weak in knowledge and faith, cannot do, but must show their thirsting, as I said; and it may be perceived of themselves to be so, by their daily care and diligence to nourish the old grace they have already, and to obtain new; and by the course of their life, it may be perceived of others, but if they grow full, they be in ill case. Thus the first branch of the three in this first part hath been handled, namely, who they are whom God calleth out by the Prophet, from the rest of the people, to take part in the best tidings that ever were, or can be brought from him: and that is, The second branch: what God offereth to them that thirst. all such as thirst. The second branch followeth, and that is, what are the good things that they shall have which thirst. The benefit which they shall enjoy, is answerable to their thirst, even the thing which they thirst for, for the Lords answer is, that he will quench it. If they thirst therefore for remission of their sins, and cannot be satisfied without it, they shall partake that. If for faith to apprehend it, and by which they may know they are forgiven, that shall be granted them also. If for eternal life, they shall enjoy it in due time, when they have waited a while patiently; and the same I say of the manifold graces of the Spirit, which are here resembled by this bodily refreshing, which quencheth the thirst thereof, namely, milk, water, and wine. And to tarry a little in this second branch, to prove the same, as somewhat hath been said of the first, I will begin with that which worthily deserveth the first place, namely, how God promiseth the remitting of all sin, and consequently salvation for ever, to all that thirst for it. The word of God is plentiful in proving that he doth so. As that of our Saviour in Saint john, where he saith, If any thirst, john 7.37. let him come to me and drink. Why then, if his thirst be for this; even this he may take by Christ's free grant, and comfort himself therewith. In the eleventh of Matthew he meaneth the same in other words, where he saith, Come to me all ye that travel, Matth. 11.28. and be loaden, and I will ease you. Now search out his meaning, how can he ease burdened consciences, troubled for the fear of God's wrath, which is due thereto, but he must take away the guilt of their sin, and the punishment due to it, by pardoning and remitting it, as if it had never been committed? And by these means, he doth ease the greatest torment that ever vexed the soul of man. Therefore the afflicted person may be bold with reverence to take this, and such like Scriptures to the quieting of his distressed mind, and to the putting away of his intolerable unquietness, which before oppressed him. And even so do the faithful servants of God declare his mind and will to people in the like case. Act. 2.37. As Peter in the second of the Acts, when certain men were pricked in conscience for their sin, and came to him and the other Apostles, saying, (in the anguish of their hearts) men and brethren, what shall we do, he answered in effect, thus: Seek to have your sins forgiven you, and to know that it is so, by the signs which Christ hath left thereof, & ye may rest quiet. But how could they seek that, if Christ had not given them liberty both to do so, and also to find it? By all which, it is clear, that our Saviour hath provided a most gracious help and remedy to all afflicted consciences, and which is all one therewith, (that I may keep in your remembrance the manner of speech set down in our text) doth promise upon his faithfulness, that he will quench this thirst of longing for God's favour, and the pardon of sin, in whomsoever it shall be found. Object. 1 But whiles I am setting down this, me thinks I hear some objecting thus: oh, this is too good to be true: for we, say they, have deeply smarted, for that we could never fasten upon this truth, who yet have sought it with tears, and have made bitter complaints, for that we could not believe it, and therefore we think, that there is no such comfort for us. Answ. To such therefore I answer, that they ought not to conclude against themselves upon such weak grounds, but wait still: for this doctrine hath been strongly proved, and further may be, to such as are not satisfied, as well by other testimonies, as by that which hath been set down: and therefore they are not far from the grace, whereby they may be able to apply it to themselves: and the unliker it seemeth to them, to be true, because it is so good and comfortable, they must know, that it commendeth the more, the great kindness of God to man, and so to them in the depth of their misery, when it seemeth to them to be unavoidable, and the more highly he is to be praised for his unspeakable love and goodness. And it is true, that nothing doth more set fourth the love of God to us then this, as being the gift of greatest price, that he may or can bestow upon us. Object. 2 Others object, that they can hardly think that God will so easily, and for nothing on our behalf, offer so largely unto such as have so sore and so many ways provoked him, namely, that if we do but thirst for the best things, we shall have our thirst quenched, when yet they do not see (they say) that there is required so much as a dislike and abhorting of sin, with this great offer of mercy, without which yet they know, no mercy can be showed. Answ. 1 To the first part of this objection, this answer is to be made: that it is to the greater honour of God, that he will overcome men's evil with good; leaving to us an example therein, that we should follow and be like to him, and that he sent his Son into the world for them that be ungodly and unworthy. And for the second part of the objection, Rom. 5.6. that so large and precious a promise is made to the bare thirsting after the love of God and eternal life, without any leaving and forsaking of sin; to this point I require diligent observing of mine answer. I say therefore, that all things cannot be mentioned at once in handling some points of holy doctrine, lest we should thereby fall into confusedness. Neither in handling plainly this of thirsting, is it necessary to speak of the renouncing or purposing against sin, otherwise then in the way of preoccupation, that is, the answering of an objection, as here I do. Therefore to this part of the objection, He that thirsteth truly for salvation, abhors sin. I answer, that he who thirsteth truly for salvation, cannot do it without the abhorring of the sin, which hath been most delighted in. For while we desire grace, we abhor sin, which is contrary to it, and this thirsting after the water of life, shall dry up the heat of sin by little and little, no otherwise, than the hot and scorching sun doth the moist and soft puddle. I mean so far as the similitude serveth for this purpose. And therefore, let any make this good, that he thirsteth, and I will make it good by the word of God, that his thirst shall be quenched, and his sins pardoned. Now therefore, where are they which say, oh, Preachers urge us so hardly, that we shall never be able to follow the doctrine they teach us, of the way to eternal life. I say, if the way that we set down be hard, it is through the hardness of your hearts. For otherwise, who would desire the way to be easier, than it is here set down to be? he that thirsteth after it shall have eternal life. And yet seeing it is so easy, let all, who desire to be partakers of life, look well and carefully to this, that they have no less to testify it to them, than this, namely, that they have the thirst which hath been set down to be required. And here for the more full handling of this point, The third branch: what God requireth of them whose thirst he will quench; namely, that they believe. I will enter into the third branch of this first part, that is to say, what God requireth of them, whose thirst he will quench; and that is, that they come to him (for it) that is, believe that he will do in deed, as he promiseth, even satisfy the soul of him that thirsteth, with the thing that he desireth, and therefore with remission of sin and salvation, if that be the thing he thirsteth after. This faith is that, which the Prophet requireth, when he speaketh of coming, requiring it of them that they come. Even as our Saviour also in Saint john, meaneth the same by coming to him, where he maketh coming and believing, john 9 ●● both one. He that cometh to me, shall not hunger, and he that believeth in me, shall never thirst: meaning, he shall never want spiritual nourishment, namely, that which his soul longeth for, who believeth in him. So that, we see it is required here; that the thirsty persons who are by the Prophet called out from all other, to drink and to be refreshed, should believe that God meaneth as he speaketh, and will do it indeed: which standeth with great reason, that they should do so. For although the Lord bequeath and freely grant it unto them, yet if they weigh it not, and so give no credit to it, how can they be the better for it? Neither need they fear, that they shall presume and be too bold in clasping about and believing it, for while they desire it, Rom. 8.33. and God promiseth to grant them their desire, who shall take it from them? No, if God will justify, none shall be able to condemn. Why God will have them believe. And if ye ask, why will God have them believe it? I say, to the end they may see the loving kindness of God towards them, who having been so low brought by the sight of their unworthiness, that is even to hell gates, in their own persuasion; shall the more wonder to see the height of glory, that they are by him exalted to. And this they believing and considering, 3. Pet. 1. ● do, as Saint Peter saith, Love him, and rejoice with joy unspeakable and glorious; whereas otherwise they could do neither. And do we not see by this, that there is great reason why God requires of all his, that they should believe in his Son? even that they may see his loving kindness, which was before hidden from them, and being made joyful thereby, more than they could be brought unto by the voice of an Angel, they may love him, and be zealous in his service, which by no other means they could be brought unto? Therefore let them labour above all things that they may have this persuasion of God's savour, and let them see, that they have no less than this unfeigned faith in them, though weak, because so great and weighty matters are thereby wrought and upholden in them. But here one thing more I must add, How a man may prove that he hath faith. though afterwards I shall say somewhat of it. And that is, how a man may prove that he hath this faith? seeing it is easily doubted of, and most of all by them, who have least cause; and this proof of their faith and testimony thereof, I think it most fit to stay them up withal, that they may not waver, as they who have it not, shall do, and must needs, though they speak great words about it. And I cannot brieflier nor more pithily do it, then by telling them, that if they hold fast this precious promise of salvation by Christ, they must know that they receive the spirit of sanctification also, which crieth in them Abba, Father, and sanctifieth them, and more plainly thus; that as they desire the forgiveness of their sins, they desire and endeavour after the reformation of their lives, and the weaning of their hearts from evil also. And this where it is wrought (that I say no more of it in this place) shall ever prove, that there is this effectual faith. This I have said of this first part, and the three branches thereof, and namely, of this one kind of their thirsting for remission of sins, and eternal life. For there are other thirstings, then for these, as I gave the Reader to understand, before; whereof I will give you a taste, though more briefly in the next Sermon, seeing I have largely handled this in the forementioned instance, that it may give light to the Reader, that whatsoever good things he thirsteth for, he may be as sure, that he shall obtain them. THE SECOND SERMON UPON THE SAME TEXT. God's people are ever thirsting in this life. NOw to proceed where I left, we are to know, that God's people are never fully satisfied, while they wander here on earth, but are ever thirsting after one good thing or other, or some new measure of grace, whatsoever they have been satisfied in already: for otherwise they could not be included among them, to whom this promise is made, neither have they their part in it, when it is said; Ho, all ye that thirst, come to the waters and drink. From hence it is, that some having attained to true faith, yet as fervently desire to preserve and strengthen the same, as they desired when they were before in great fear and doubting, to have any measure at all thereof. And so the Lord requireth, that we highly esteem, desire and long after the same, and the salvation which we wait for thereby, even as at the first acquaintance with them, we did. In like manner, God's faithful people knowing that he is as a flowing fountain, rich in all good things, and never drawn dry, they thirst still after other particular graces of the holy Ghost, when he hath satisfied them with the former. And namely, hope, love, patience, meekness, humbleness, strength to bear afflictions, and such like. And he doth no sooner stir up in them the desire and longing after these, but he doth withal give them his word and promise, that he will bestow the same upon them, even as he here speaketh, saying, He, all ye that thirst, come to the waters and drink. And in like manner he speaketh in Hosea, Hosea 14.6.7. when he hath said, that he will forgive all their iniquity, and love them freely, he addeth, I will be as the dew to Israel, he shall grow as the lily, and fasten his roots as the trees of Lebanon: his branches shall spread, and his beauty shall be as the Olive tree, and his smell as Lebanon. By all which the Lord meaneth, that when his people turning to him, and longing for his mercy, shall obtain it to cover their sins, they shall, as the dry ground thirsteth for the dew and rain, and is satisfied therewith, so shall they (I say) be refreshed with the dew of his grace, to grow up out of their old sins, flourishing in his Church, as the plants; constantly settled therein, as the trees deeply rooted, and provoking others to follow and be in love with their example and good course, even as a sweet smell, or a beautiful creature provoketh to the liking thereof. And that which he speaketh of them, he affirmeth of all, which are his true Israelites and faithful people. And hereof it is, that they enjoy and attain to many fruits of the spirit, because they love and long much after them, and every one hath the greater measure of them, the more steadfastly that he believeth, God will grant them. And so on the contrary it is verified in others, which is written: Luke 6.28. Woe be to them which are full, for they shall hunger; woe be to them that are rich, for they have their consolation. For they who thirst not for heavenly grace, to refresh them and make them well liking to God and his people, shall turn their thirst after the pleasures of sin, and the unsavoury froth of their evil hearts, till having their fill of them, they cast up their sweet morsels, as their bane and poison. And this shall suffice to have said of this verse, for our instruction and comfort. The sum whereof is, not only, that they who heartily long for the great benefit of assurance of God's love, shall have it, believing it, because God hath promised it to them: but even other grace also, as willingness and fitness for the duties of their particular calling, as Solomon in the third of the Kings, and the Publicans and soldiers in the third of Luke, obtained: which is a singular gift of God with the former. Also they shall have patience, yea and joy in tribulation, mercifulness and liberality to the needy, contempt of the world, willingness and readiness to die, and a supply of all other wants, which all being enjoyed, as they may be here, are another manner of portion than all abundance of corn, wine, or any other thing that is earthly, and yet they shall to their good contentment, have their part in these also. Verse 2. Now followeth the reprehension in the second verse. But here we must mark, The second part of the text, containing a reproof and an exhortation. that he reproveth not them, whom he before called, in their thirsting after heavenly things, to be satisfied therewith. For all may see there was no cause why he should find fault with them, who did that which he required: but he reproveth them, who did not thirst nor set their delight on the best things, telling them, that they bestowed their labour and travel upon that which could not profit, but deceive them. For by money in this verse, he meaneth their precious labour and care: and by bread he meaneth that which in the first verse he did by wine, water and milk, that is, the substantial and true nourishing food of the soul. As if he should say, why are ye so unthankful, nay so wilfully foolish, that when God hath freely offered his bountiful kindness to you, to drink of the water of life, you affect it not, but rather reject it, and in the mean while, weary and trouble yourselves about that which cannot satisfy or give you contentment? For to speak as the truth is, men are so bewitched by the devil, that they had rather wander up and down in by-ways and cross paths erroneously, and to follow their own opinions in seeking eternal life, till they be wearied; rather then to rest in the safe way which God offereth them. And when he hath reproved them for this great fault, he exhorteth them to be wiser, and to hear him attentively in showing them a better way, even the right and true way to happiness, that is, by thirsting after it, as the other did, mentioned in the former verse; and so doing, he showeth them what a worthy fruit they should reap thereof, even all abundance of things worthy to be desired, and rest to their souls thereby, which he meaneth by that allegorical speech, when he saith, Eat that which is good, and let your soul's delight in fatness. Thus much for the meaning of this verse: now briefly look we into the reproof and exhortation therein contained, and consequently what fruit will follow, if they be both regarded. The reproof. In the reproof we are taught, as well as they to whom the Prophet wrote, and the woeful experience of this age doth show, that he did not only expostulate with his own nation at that time, but that he hath also justly inveighed against all Adam's posterity in what age soever. For all men naturally are carried away with this frenzy, that in seeking of eternal life, they do all err and are deceived, and do choose rather to follow their own fancy and conceit, than the voice or word of God. He speaketh not to them, who being drowned in a deep forgetfulness of God and themselves, do not almost think of the welfare and salvation of their souls; he complaineth not (I say) of such; whose number yet who doubteth but that it is exceeding great, yea and that all such are further off from eternal life, than the other? but to them he directeth his words, who desire life in some sort, and yet know no way thereto, but wander uncertainly, they know not whether. So that here are all such condemned as seek amiss, and toil themselves to come to happiness any other way than God teacheth in his word, and all their labours and travels that way, are called of him unprofitable and ill bestowed cost. Whereupon we may justly complain of the woeful estate of sundry kinds of people among us, and lay forth their misery as clearly, as if it were seen in a glass. And first of all, Romish teachers reproved here. they who are teachers or be taught in the Romish synagogues, may manifestly see, how they incur the bitter and just reproof of the Prophet, in such sort as they shall never be able to wind themselves out of it. For to yield them that, which truly we may; we deny not, but that there are of them which toil and travel to go to heaven, (though this must be known also, that others of them cover their knaveries with a colour of their religion, and either know that they are misled, or at least hold their profession for their ease and bellies sake) even these who seek the way to heaven, which are the simplest minded amongst all the rest of their religion, are they against whom the Prophet enueigheth: As for the wilful and subtle among them, they are much further off, and almost without hope. But the simpler are also deceived with a false worship of God, and use it after the fond and superstitious conceits and dreams of their own brain, though only of mere ignorance, of whose doings yet, the Lord more justly complaineth, than he doth of those to whom these words were directed, when he saith, Esay 1.12. who required these things at your hands? Mat. 15.9. For in vain do they worship him, teaching and receiving for doctrines the traditions of men. To enter into particulars is infinite. Object. And whereas it will be objected, that they take great pain, and bestow much time about the same: Answ. I answer, the rightlier do the words of the Prophet fall upon them, and with a mighty weight press them down, when he saith, why do ye bestow your cost and care, and yet not for that which will do you good, neither is able to satisfy your souls with the food and bread of life? All which the best that can be said of it, is this, that it is but lost labour. And they in so doing, may justly be compared to them, who bestow their money upon their lusts in sundry misspending of which should be employed upon them and their families. Carnal Gospelers. But to pass from them, there is another kind of men, whom the Prophet's reproof doth reach unto, as well as unto those. And such they are, as although they hold the truth in judgement, and do worship God in outward manner, yet they draw near to him with their bodies, Mat. 15.8. Mat. 7. 2●. their hearts being far from him, who say, Lord, Lord, (indeed) but yet do not the will of the Lord, neither (being natural men) can be obedient unto it. Rom. 8.7. With their lips they confess him, but with their deeds they deny him; and therefore are far from the happiness which I now speak of. Among whom this I say as of the former sort, that though some of them do simply desire eternal life, as they seem to do, yet they prefer the commodities and vain pleasures of this present world, and make their comings to Church to be either but covers for their profane and loose lives, or at least they abide in them still. And yet the forward●● sort of them both, who mean more simply, are justly reproved by the Prophet's words here, in complaining thus, why do you lay out your money and not for bread, your labour and yet not to be satisfied? For even these follow not the word of God as their guide, to bring them to that which they seek, and therefore are never like to attain it, seeking it after their own fancy and opinion, and not thirsting after it, as without which they cannot be satisfied. So that as the Apostle spoke of Israel, so I may speak of these. What shall we say, (in the Epistle to the Romans, Rom. 9.31.32. saith he) that Israel which followed the law of righteousness, yet could not attain to the law of righteousness? wherefore? because they sought it not by faith, but as it were by the works of the law. Even so, they who seek salvation, and the blessedness that is laid up for Gods chosen, even that is enough to deprive them of it, in that they seek it amiss; that is to say, not as the word of God directeth, namely, that they should thirst for it, as hath been said. Ye have heard the reprehension; The Exhortation. the exhortation followeth, in which he laboureth to draw them from their own wisdom which deceived them, to hearken to another manner of wisdom, which was able to lead them to that which he called them to enjoy, that is, the true happiness which he layeth out under these speeches, to eat that which is good, and delight their souls in fatness. And here it is worthy to be marked, that when he hath told them to what their own wisdom bringeth them, The word of God only directeth to true happiness. in leading them to seek salvation and happiness, and that is to nothing but to deceive them, and to lose their labour, for which he reproved them: now he wills them to hear him diligently, who taught them to seek the same by the light and direction of God's word. Whereby he clearly showeth, that there is no other way to find that which they seek. By no wisdom of man, by no learning, much less by any other means of blind devotion and fond zeal without knowledge. And yet as the word of God only doth it, so we must further mark, how and when it doth so. That is, How and when it doth it. as he saith here, when we hearken diligently unto it, as declaring thereby, that we be willing to be guided by it. For so he requireth, saying; hearken diligently unto me in that which I shall say to you from God. For as Solomon faith of seeking wisdom, that there is a seeking of it slightly, negligently and slothfully, by which men never find it: and there is a seeking of it, Prou. 2.3. as silver is sought of the Merchant, that is, with all diligence, and by all good opportunities, not resting till they find it, if it be to be had; so there is an hearing of the word coldly without profit, and there is an hearing which will draw and persuade him that heareth, never to give over, till he hath found and bought the pearl which is hidden in the Gospel, because he knoweth that it is there to be had. This hearing the Prophet requireth, and he that heareth not with this mind, nor to this end, he loseth his labour, and bestoweth all his travel in vain. Quest. But it will be asked here, what is that which the Prophet would have them hear of him, to the end they might prosper, attain the assurance of eternal life, and the happiness which they desired? For he doth not expressly mention in this verse, wherein he would have them hear him. Answ. For answer to this, we are to remember, that in the first verse he spoke to all the people, and asked among them all, who they were that thirsted: to whom he gave an answer from God, according to their hearts desire, that they should be satisfied with all such good things as they thirsted for. Now in this verse we heard he reproved all the rest of them that sought for pardon of their sins and eternal life, or other graces of the spirit amiss; even by their own wisdom and fancy, not longing after and thirsting for it, as God's word teacheth them to do. Therefore these he exhorts to hear him, that they would also with the other set their hearts upon it, and thirst after it. Even this is that which he requires their diligent attention about, that so seeking it as their brethren did, they might with them find that which they sought, even as they had done. And this if they do, they shall enjoy, he telleth them that good diet, yea and banqueting cheer, which be meaneth by the allegorical speeches which he useth here, when he saith, than they shall eat that which is good, and their soul shall be satisfied with fatness. Whereby he meaneth, that as a man which is kept at a good diet with wholesome good & savoury meats, is healthful and well liking in body; even so shall his soul be satiate and filled withal variety of heavenly dainties, and be made joyful and well liking thereby, which with an appetite doth seek the same. And so all they find it, who are ever thirsting after one good thing or other: this being added, that they believe God upon his word, and doubt not but that it shall be so. Which I add to quicken up many of my dear brethren and sisters hereunto. Who (I deny not) thirst fervently after sundry graces of God, and yet for all this comfortable promise of the Lord published here by his Prophet, do not believe the same to belong unto them, but complain with deadly distrust, that they have no part therein. But I should now enter into that again, which I spoke of thirsting and the satisfying of such as thirst in the first verse, if I should proceed. From whence, that may be fetched which here were to be uttered, seeing it hath been spoken of at large already. Quest. Only this I say, and with it I conclude, that to such as object, whether they may be said truly to thirst, who do not find themselves always, as at some time, sensibly to long after the spiritual and heavenly gifts of God, they being oft in heaviness, and their minds taken up with other matters, so that they do not so sensibly feel it, as at some other times: I say, to these I answer; Answ. It cannot be, neither doth God require it, that the mind should always be occupied about one thing; For than neither eating, sleeping, working, nor the thinking of other many good things of the word should be admitted: But as it is commanded, that we should pray always, but yet not so that we are urged thereby to use and practise it every hour, but to labour to be fit and ready at all times, and by all good opportunities use it; so this is to be understood: not that we should always feel ourselves to thirst, but to possess our hearts with it, and intent and nourish it, and so, as oft as it shall be expedient, we shall feel that we do so. And thus much of the whole. FINIS. THREE SERMONS UPON MATTH. 11.21. Woe be to thee Corazin: woe be to thee Bethsaida: for if the great works which were done in you, had been done in Tyrus and Sidon, they had repent long agone in sackcloth and ashes. IF the greater that God's works have been among us, and benefits to us, (dearly beloved) the more and greater fruit he looketh for at our hands, as in Amos 3.3. Amos 3.3. it is to be seen, and where he findeth it not to be so, there he is most displeased, as appeareth in this chapter, and particularly in this verse: it is so much the more needful for us in this nation and the countries thereof, where it is well known we have received much; and as well known that we have yielded little, it is (I say) the more needful for us, to hear somewhat, and to be put in mind of this matter. And for this cause I have chosen this Scripture, which giveth singular good occasion to us all, to consider advisedly of the same. To the which purpose I will first lay open the words of our Saviour Christ unto the cities here named, they being the ground of that which I mean to deliver unto you, and then proceed in the doctrine which they fitly give occasion of, and show the use thereof. The opening of the text. Our Lord jesus therefore being borne in Bethlehem, brought up in Nazareth, but having his chief habitation and abode near to these cities, Corazin and Bethsaida, namely in Capernaum, in which three he had preached most, and done most of his miracles, when he saw that they were little regarded there, he was moved in compassion of them, by reason of the danger they lay in for contempt of so great favour as was offered to them, rather than to many other cities, to cast in their teeth their gross and great unthankfulness. And as they had increased their sin more than others, so to shame them for it, he aggravated it, by making their condition worse than their neighbour cities, upon whom he had bestowed no such cost nor benefits; tire and Sidon I mean, whom they counted to be most odious, and knew them to be most dissolute, and for their wicked lives infamous. And therefore he spoke thus unto them, Woe to thee (Corazin); woe to thee (Bethsaida); for if the great works which have been done in you, had been done in tire and Sidon, they had repent long agone in sackcloth and ashes. Thus much be said of Christ's words to these cities, and of the occasion thereof: now I will lay forth the chief points of them which minister matter of instruction unto us, The parts two. and they are drawn from the general parts of the text, which are two: For in Christ's words now read unto you, there are these two; the one a curse pronounced upon them, 1. The curse pronounced upon these cities. 2. The reason of it. in these words, Woe to thee; the other a reason of the same, in these words, For if the great works, etc. Both of these afford three particular branches a piece, upon the which I mean to stand; and they are these: In the former three, first, that many great works had been done amongst them, which might have wrought repentance in them: secondly, that although they had them amongst them, yet they repented not: thirdly, therefore he pronounceth the woe upon them. In the latter general part, namely, the reason; these three are to be considered: First, that many, if they had enjoyed them, had repent indeed: Secondly, they would not (he saith) have driven off from day to day, but would have done it long ago: Thirdly, in a most hearty and solemn manner; that is to say, in sackcloth and ashes. And out of these six points in Christ's words, Three points in the first part. arise for our use and edifying, even as many profitable instructions and doctrines. And first, in that he saith that those great works were done amongst them, 1. The end of all miracles and preaching is the conversion of the people. which might have drawn them or other to amend their lives, we may gather that the end of them, & namely of preaching, the greatest of them all, as in joh. 14.12. I say, we may gather from hence, that the end of them is the conversion of the people, john 14.12. where they are done, and the calling of them to true repentance. Object. For the miracles which he wrought then, if any object that we have them not in these days, Answ. I say again, neither have we any need of them; which being then wrought for the confirmation of the doctrine which was preached by Christ and his Apostles, I mean the doctrine of the Gospel, do as well serve now to confirm it, being the same in the preaching of every faithful and true Minister. And as for preaching, seeing it is the same it was then, and a far greater work than the doing of miracles, we are to know, that wheresoever the Lord is pleased to have it sound and plainly planted, and the duty of it rightly discharged, there he commandeth every one to repent, and to become a new creature. Matth. 17.11. So the end of john Baptists preaching was, to restore all things amiss, and to bring them to good order, Matth. 17.11. So Philip came to Samaria, which city had a long time been bewitched by Simon Magus the sorcerer, and preached Christ there, to convert them from their blindness, superstition, and other iniquities. And the Lord so wrought thereby, causing the people to give heed to the words which Philip spoke, that the city was converted, Act. 8.6. etc. which the holy Ghost setteth down in the story by a sure token thereof, that there was great joy amongst them, and they forsook the sorcerer, who had deceived them. This end should be aimed at in bearing. All which with many other such examples do teach hearers of Sermons to aim at this point first and chiefly, that they may be changed in their minds and hearts from their former blind judgement, and corrupt nature, embrace Christ for their only Saviour, as being lost in themselves, and declare their love and thankfulness for the same to him ever after, and to bring forth the fruits thereof in a godly and Christian life: which being far otherwise in the most hearers at this day, layeth hardly to their charge, that either they know not the end of preaching, nor ●o what end they hear, or else a worse thing, namely, that they regard not, but set light by God's ordinance, which he will most certainly be revenged of, when it shall be little welcome unto them. And to follow this point of the end of preaching, The power of the word. that it is to turn people to God, it is not to be marveled at, for great is the force of it, as we see in those that were mockers & raile●● on the Apostles, in the second of the Acts, Act. 2.37. who were yet converted by Peter's Sermon. And so throughout the whole book, where Paul preached among the Gentiles through whole countries and cities, they who had long sit it darkness, as having never heard of Christ, saw great light, and were persuaded to believe in him, and received the word with great joy. For the word of God is mighty in operation, Hebr. 4.12. and sharper than any two edged sword, and entereth thorough even to the dividing asunder of the soul and the spirit, and the joints and the marrow, and is a discerner of the thoughts and intents of the heart. For although all men are borne in sin, and so they love and like well to lie therein, Rom. 8.8. and though the natural man is not obedient to the will of God, neither can be, james 4.4. and being at amity with the world, is at enmity with God (in which estate they are far from the hope of the life to come,) yet when they so hear the Gospel that they believe, Prou. 2.10. and when the wisdom of God once enters into their hearts and the knowledge of his word delights their souls, it is marvelous, what a change is wrought in them thereby. For as children while they be without discretion▪ are wholly carried after childishness and babish folly, yet if they come to years of understanding, and begin to see that they must live in the world, they let go childishness, and wax thrifty: even so when God by the wisdom of his word, teacheth us to put away our childish folly, youthful lusts, and works of darkness (than the which for the time we knew no better) we do with a holy detestation come out of our filthy Sodom, even as Ephraim when she repent of Idolatry, which she had so entirely loved, expressed it thus, saying: What have I to do with Idols? And how doth God work this mighty change in men? Surely by persuading them that they gain an hundred to one thereby, that I say no more, the Prophet making good my words to the full, Psalm 84.10. when he saith, One day in thy courts (O Lord) is better than a thousand elsewhere. And though this be not seen with bodily eye, yet it is perceived by a far more clear and undoubted testimony then if it were seen, while it is received by faith and believed. Oh! he that is persuaded of this, doth with the Apostles forsake all, and follow Christ in waiting, Matth. 19.29. till that hundred fold in Saint Matthew promised, be accomplished and enjoyed. And what marvel that we may be thus drawn by such strong persuasions as God useth in his Gospel every where, when we read in human authors, that rude and barbarous people, were brought to great matters, even civility and to good order, De Orat. lib. 1. by the persuasion of eloquent men. There was a time (saith Tulli●) when men wandered up and down in woods and fields without any dwelling, as the beasts do: but by the wisdom and eloquence of some, they were persuaded to fellowship, and were drawn to have habitation in cities and villages. And may not the most mighty persuasions of the almighty, much more draw such as have been blindfolded with error and delusions, from their unclean conversation to that which is holy, and from bondage to Satan to believe in the living God? Object. Neither let any object and say, that it is a small matter to be drawn by persuasion to believe the Gospel, and worship God according to it, when we see that Papists can draw people to their religion by persuasion. Answ. To the which I answer; they can persuaded to their religion indeed, so can the ever to their fellowship and company, and adulterers draw women to their lure thereby. But we are not so much to stand upon this, that they be able to persuade, as to consider what it is whereto they persuade. For who doubteth but that men may easily be persuaded, to that which is agreeable to their nature, and suiting with their desire; as these whom I have mentioned and such like? 2. Thess. 2.9.10.11.12. For they are all done by the working of Satan in all power, and signs, and lying wonders, and in all deceiveableness of unrighteousness among them that perish, because they received not the love of the truth, that they might be saved, Therefore God sendeth them strong delusions, that they should believe lies, that all they may be damned, which believe not the truth, but have pleasure in unrighteousness. But to be persuaded of the truth of that which is against our nature and liking, so that thereby we believe it, and to cast away the pleasures of sin and jeopard our souls upon the doctrine that is taught us, this, I say, is another matter then bare persuasion, from what ground soever it come. And this is the heavenly work of the holy Ghost, which moving and leading us, shall well show itself to be so indeed. This being so, we may gather necessarily hereby, that the sound? plain, and powerful preaching of the Gospel, The sound plain and powerful preaching of the Gospel, a most blessed gift of God. whereby only through the work of grace we may be persuaded to turn to God aright, is a most blessed gift of God, and therefore that it is no marvel that he hath appointed that, rather than other means to so excellent an end. But here I must add this, because many even of the private sort of men, who have been happily trained up under a good ministry, can discern, and do complain, that this holy ordinance of God, (I mean the publishing of the Gospel) is taken in hand of sundry Ministers, who are utterly unfit for it, and the duty thereof is discharged in much unreverence, and nothing beseeming the worthiness of it; if this be not better looked unto by such as have authority in this behalf, I see not how it can be had in such honour as is due unto it, neither yield the fruit that otherwise it promiseth. For while some that take upon them to preach are unsound in religion; some ignorant; The causes why preaching is in so little account. some stuff their sermons with authorities of men, whereas it is the word of God that hath authority over men's consciences; Heb. 4.12. some go above the people's capacity, and reach; few preach diligently, constantly, and carefully; that I speak not of the lose and dissolute behaviour that is not tolerable amongst their hearers; how should preaching keep the credit that it ought to be in, and be like to draw or persuade people to faith and repentance? Nay what greater cause is there of the general ignorance, carelessness, and profanes of life in the people, than these and such like abuses seen in the Ministry? And while they he thus far out of the way, themselves, they are yet more bold to open their mouths against the diligenter sort, who knowing that Christ requireth it at their hands, that as they love him, they should feed his sheep and his lambs, joh. 21.15. do of conscience seek to discharge their duties, and they are therefore cried one of as doing more than they need; And whiles this is suffered, what hope is there that any great remorse for sin, or prick of conscience should be wrought in the people by their standing up amongst them, or any true hope of eternal life wrought in many? But these things being removed, and good preaching and living in stead thereof, entertained, and practised, such a Ministry, as it is highly pleasing to God, and commanded by him, so it giveth good hope of gathering a plentiful people unto him. As for the profane speeches of them which count the preaching of Christ, and suffering for his name, to be foolishness, let Saint Paul put them to shame if not to silence, who hath taught them if they will learn their answer from him, that they whom God will save shall and must by this obtain it, 1. Cor. 1.21. or else they shall never have it. I have now spoken of the first point, that the end of this great work of Christ namely preaching, is to convert the bearers thereof to God, now the second in this first part, followeth; The second point of the first part. Few regard or look after the right end of preaching. and that is this. Though that be the end of it, yet the most part commonly regard it not, neither consider it, but go away without that blessing. Even as our saviour here chargeth these cities for their contempt saying: If some, yea such as in your own judgement are profane and worldly, had seen and hard the great works of God, that have been done among you, they had repent, but ye have not done so unto this day. The complaint is justly made of the like carelessness in all ages, that when the people had the Prophets and Apostles, yea our Saviour himself, by whom they might have been made happy, and with the eyes of faith seen the salvation offered them, Luk. 19 42. yet they sought not to know the things that concerned their peace. Noah the preacher of righteousness was despised and laughed to scorn, when he told them of the destroying of the whole earth by water, and yet he gave them an example by his preparing the Ark, and so they had a double motive to believe it; Esay crieth out when he saw the people made a mock at his preaching, and a jest of his children, whom he begat to the Lord thereby, Esay 22.1 saying turn away from me and let me weep bitterly, and labour not to comfort me, because the people perish. jeremy to whom they of Anathoth answered, preach no more to us in the name of the Lord, for we will not hear thee, jer. but preach unto us pleasant things, bewailed them thus. jer. 9.1. Oh that mine eyes were a fountain of tears, that I might weep bitterly for the loss of this people. john Baptist, when he saw the pharisees come to his Baptism, (of whom Christ said to his Disciples, Mat. 5.20. except your righteousness exceed theirs, ye cannot enter into the kingdom of heaven,) said to them, O ye generation of vipers, Mat. 3.7. who hath taught you to fly from the vengeance to come? Bring forth fruits of amendment, and say not with yourselves we have Abraham to our father. And how our Saviour lamented the people, as many places testify, so that one doth lively prove. Mat. 23.37. O jerusalem jerusalem: which stonest my Prophets, and killest them whom I have sent unto thee, how oft would I have gathered thee together, as the hen doth her chickens, but thou wouldst not. Behold thy dwelling shall be left to thee desolate. And again, Luk. 19.42. O that thou hadst known in this thy day, the things that belong to thy peace, but they are hidden from thee. And Paul oft turned from the jews and refused to teach them, because of their contempt: All the which, with others many like unto them do prove, even as our Saviour foretold, that it should be in these latter days as it was in the time of Noah and Lot) that for all the cost the Lord bestoweth upon the people in sending the glad tidings of salvation amongst them, Luk. 17.26.28. yet (admirable and fearful to say) few receive and embrace them, but it cometh to pass, what by men's rebelliousness and unthankfulness, and all the engines and allurements that stand up in their way, that they that come forwardest (a very few excepted) be but as Agrippa, Act. 26.28 that is, almost Christians. One would think that when God hath done more for one place and people then for others. And that he hath given to it for a long time sound and savoury instruction, while others have wanted it, that he should look both for much people there, and those also well seasoned, although it be not so among others: but when they shall fail there, how just cause shall he have to expostulate with them and to complain, as Christ doth here, that they contemned and set light by his kindness? And yet where almost shall he find it otherwise? If not as he found it among the jews to whom he spoke in the tenth of john verse 32. joh. 10.32. where he sayeth, many good works have I showed you from my father▪ for which of these works do ye stone me: yet at least, as is mentioned in the fifth of Esay vers. 4. that when after great cost bestowed upon his vineyard, he looked that it should bring forth grapes, it brought forth wild grapes. So it was with them of whom we read in the Prophet Michah who acknowledged that they owed much to God, Micha. 6.6. and desired much more at his hands, but what fruit did they yield him? even wild grapes, even false and feigned repentance for that which was true and sound? For that, they could not hit upon, when yet, excepting that, they offered him service with their great cost. For thus they say, as one man. Wherewith shall I appear before the Lord, and bow myself before the high God? Shall I come before him with burnt offerings, and with calves of a year old? will the Lord be pleased with thousand of rams, or with ten thousand rivers of oil? Shall I give my first borne of my body for the sin of my soul? But the Prophet reproveth them for that they took not the right way, saying. I will tell thee (O man) what is good, and what the Lord requireth of thee. surely to deal justly, and to love mercy, and to humble thyself, and to walk with thy God. Mat. 13.21. So in the 13. of Matthew, they who received the word readily and with joy, yet because it was not rooted in the heart, it withered away and came to nothing. In like manner the Church of Sardy, Apoc. 3.1. though it heard the glad tidings that might have made it happy, could not hold fast the things that it had received, but obtained only a name that it lived, but was dead, And they profited not thereby, seeing they were not mixed with faith, in them that heard them. And by these and many other such examples it is evident, that though many have been called by the preaching of the Gospel, yet but few of them have given proof and testimony by their fruits of amendment, that they were of the elect of God, and appointed before, unto salvation. And even so it is with us at this day in many places of this land, to say nothing of them who are slothful hearers and negligent, who declare thereby that they find small taste by their hearing, and of such as refuse to hear; what fruit reap even the most of the other, who repair to the word more oft and willingly? For all their shows and note that is taken of them, do they not prove too plainly that they be but almost Christians? And though they say they believe, yet do they not declare that they know not what faith is, or at least, are they not far from it? And do they not, Note. for all the strong conceit, that they have of their repentance, do they not (I say) the same evil things that they did before, and so deceive themselves, and lose all their hear, confessions, and prayers? For though they be ever cheaping (as it were) yet they buy not the precious wares which the Lord setteth out to sale amongst them, no (which maketh their fault the greater) though they might have them freely and without money. Esay. 55.1. And although they commend the doctrine that they hear, yet can they not be brought to prove and try themselves, whether they be cast into the mould of it or no, and be fashioned like unto it, that so they might find rest to their souls indeed. But we must not rest in being almost, as Paul told Agrippa a King, but must be so altogether, Act. 26.29. which is another matter, than a prick of conscience, for sin, and a bare purpose of amendment, but there must go with both, a believing in jesus for the remission of sin, and a walking with God, that so it may be a true conversion to God indeed. And this is that fruit of hearing which pleaseth God, and which is also the true fruit of the ministry, and he that barketh against this course as too strict and precise, barketh against God, who urgeth all that look to be saved, unto that repentant estate, and that upon a heavy condition, saying: except ye repent ye shall all perish. Luke 13.3. And this be said of this second point, namely, though many have great means to call them to repentance, yet they are never the better, for all their warnings they cannot be brought to take heed. The third point. They that neglect the means of salvation, shall pay dearly for it. The third point in this first part showeth, that though so many as we have heard of, take liberty to themselves to contemn Gods gracious offer of the best things that can be enjoyed, by the preaching of the Gospel, or at least neglect the same, when they might enjoy them: yet they shall do it to their cost, & pay dearly for the same. And that the Lord jesus proveth to be true, in saying to them that did so, even these two cities, woe be to thee Corazin, woe be to thee Bethsaida, whereby we see, that the Lord wringeth the dregs of his wrath upon the heads of all such: God curseth them and pronounceth his vengeance to hang over them. Which john Baptist confirmeth when to the pharisees which came to hear him, but meant not to be amended by him, he said: O ye generation of vipers, Matth. 3.7. who hath taught you to fly from the vengeance to come? But he answered them, that they could not avoid it, if they lay still in their sins. Even so the Lord jesus pronounced to the Scribes & pharisees though they pretended great holiness to the people, Woe be to you, Matth. 23.27. Scribes and pharisees, hypocrites, for ye are like to whited tombs, which appear beautiful outward, but are within full of dead men's bones, and all filthiness: so ye within, are full of bribery and excess. Here if any should object, and say: God forbid that all which repent not, should be in the same case that they were. I answer, thou sayest somewhat, but not all. For indeed they were the more unexcusable, john. because they know their masters will, and did it not; neither had any cloak for their sin, seeing he came and spoke to them. But other that know less, and have not had so many things against them as they, yet because they are willingly blind, and are content to go on in their bad and unrepentant course, they shall be beaten also, and can pretend no excuse to cover their fault. Hebr. 12.14. According to that in the Hebrews, without holiness ye shall not see the Lord; and also in Luke, Luke. to them that shall allege as much in their own defence, and for their excuse, as the most are able, saying: We have eaten and drunk in thy presence, and thou hast taught in our street, our Saviour shall answer, I tell you I know you not, whence you are, depart from me all ye workers of iniquity, Thus we see, both by the testimony of our Lord jesus himself, in other places as well as this, as also of his faithful messengers, that the hearers of the Word who are not also doers of the same, are so far from any hope of being justified, that they shall certainly be condemned, and are under the woe and the curse. Now if it be so, they walk in that estate wheresoever they become; and therefore cursed in the house, and in the field, in their pleasures taking, and in their merry companies, so as if it please the Lord in their flourishingest estate to take them away, whether in their mirth, as Agag, 1. Sam. 15.32. Numb. 16.32. and 25.8. Act. 12.23. or in their rebellion with Corah, or in their filthiness as Zimrie and Cosby, or in their pride as Herod, all that observe it, may see, and be able to say, that the curse doth take hold of them, and accompany them, and before it break out so openly, the word of the Lord affirmeth the same, that it followeth them wheresoever they become, though secretly. Object. And if any shall object, and say, they see no such thing, seeing they prosper and ruffle it out, when other are sad and hang down the head; it may please them to know, that all such prospering and jollities in persons, whom God hath branded with the mark of infamy and misery, should be taken for more apparent tokens of cursedness: if they can be lusty and ioe and when God calleth to mourning and heaviness. Answ. For so the Lord speaketh to such, Cleanse your hands, james 4.8. (ye sinners) and purge your hearts ye wavering minded: suffer afflictions and sorrow ye; and weep ye; let your laughing be turned into mourning, and your joy into heaviness. Would not any count him twice miserable, A simile who being led to execution, should call his companions to laughing and drinking? So he shows his cursed estate manifestly to the world, when he glorieth and walketh securely under the state of condemnation. Object. If ye say, God would never forbear him, if he were accursed; but would cause it to break forth by sickness, diseases, penury, and other calamities, Answ. To that I answer, that it is the long suffering of the Lord and his special dispensation towards such, in that he doth forbear them, whereas he might justly do all that and much more unto them: and this he doth, both that they might thereby be brought to repentance, Rom. 2.4. and also for that if he should so pursue sinners, as they do give him occasion, and provoke him to do, there should scarcely any be left to continue the generation of mankind in Church and Commonwealth. But concerning this I may justly complain, as the Prophet did in his time, Esay 53.1. and say; Lord, who hath believed our report? For (to speak as the truth is) who believeth this, or careth for it, Ephes. 5.6. that the wrath of God hangeth over the childs of disobedience? Few see or believe the danger they are in. especially, who applieth it to himself? Oh the senseless blockishness of man, who passeth over these matters so slightly, which are most weighty. If he be told but once of a shrewd turn that is coming towards him in his cattle or goods, he believeth, and preventeth it with all speed possible. But an hundred warnings of this spiritual danger, maketh him nothing at all to believe it; or if he do, he dare expostulate and dispute with God, that he is too severe against man for so small a matter, whose boldness is to be beaten down, as it were with mallets and hammers, that so the conscience may be bruised, rather than the whole person be rend in pieces, Psalm 50.22. as of a lion, while there is none to deliver him. And because I know the fearful danger of unbelief, and that it shaketh off the wholesomest instruction, I will here stay a while, and labour to persuade such, into whose hands this shall come, james 2.19. to believe and tremble at least, (for so much the devils do) and then to search better into themselves, and try what depth of evil is in them, Lament. 3.40. and so turn again unto the Lord. To this end let them weigh duly what the Apostle writeth: Rom. 2.8.9. to them that are contentious, and disobey the truth, and obey unrighteousness, shall be indignation and wrath: tribulation and anguish, shall be upon the soul of every one, that doth evil; but to every one that doth good, shall be glory, honour and peace. If the Lord say, anguish shall be to such, how are they blindfolded and hardened, who stand against him, and say, it shall not be so? Our Saviour Christ saith to the like purpose, john 3.18. He that believeth in him shall not be condemned, but he that believeth not, is condemned already, as if he should say, even while he liveth in this estate of unbelief, he is condemned; and when he dieth in the same estate, it shall be executed upon him. Object. If any will object: but what if he repent before? Answ. I say then the case is altered, that is the thing we look for, and desire to hear of such as I speak of, but there are few of them that are hasty to propound that question, as purposing to make trial of it, for than they should remove the woe far from them, and be delivered out of the cursed estate that they were in. Besides, Reasons to draw men to repentance. there are reasons forcible enough to draw them upon their knees, and to believe that it is no less than is told them, and preached unto them. One is this, that sundry of them who have been as far off as they, have yet been brought to change their judgements, and forsake their former boldness, which nothing but unbelief had bred in them, which is a strong motive to appall them that shall hear of it. Secondly, they who live here in despair do feel it, Revelat. 6.16. and that the wrath of God is so heavy upon them to oppress their soul, that they cannot cast it off. Thirdly, the damned have found it to be so without recovery. And lastly, Luke 16.24. now is their time to whom I speak, to prevent it, or else it is most like that they shall go take part with the damned in it. And if this curse and woe pronounced upon them, reached but to the end of this present life, or were afterward but a losing and foregoing of the kingdom of heaven, it were somewhat: (and yet who would let go his part in that for a whole world) but when it accompanieth damnation, and the casting of them into utter darkness, Matth. 22.13. where shall be weeping and gnashing of teeth for ever, how terrible and intolerable is it to think of? To see one to be but famished to death by hanging in chains, is able to make a stony heart to quake and tremble: and what is it then, to be tormented with pain more grievous than any death, and yet never to be dead? Wherefore I conclude, that if such woe be pronounced by our Saviour Christ to them that profit not by his works, the greatest whereof is the sincere preaching of the Gospel, and if it be impossible that Christ should lie, I conclude (I say) that they in our age are in an high degree of misery, not only which contemn this ordinance of God, but who give not all diligence thereto, 2. Pet. 1.10. that they may make their calling and election sure thereby. THE SECOND SERMON UPON THE SAME TEXT. The first point in the second part. NOw followeth the first point in the second part, and that is, if many did enjoy the means of their salvation, which some others do, they would undoubtedly repent. Even as our Lord jesus saith here, If the great works which have been done in you, had been done in tire and Sidon, they had repent, etc. here we must not make Christ's words a stumbling block, as though he meant to set himself against his own word, which saith, that no reprobates (such as tire and Sidon most dissolute cities were) can be converted: but we must look to his meaning, which was this: that as many heathenish cities of the Gentiles were converted by Paul's preaching Christ to them, as Thessalonica, Philippos, Corinth with many other, were: so is it as likely, that these here mentioned might have done, (which if they had done, then should they not have been reprobates, Matth. 21.31. for Christ speaketh by supposition) even as he saith to the like purpose in another place, Harlots and publicans shall enter into the kingdom of God before the chief Priests and the Elders of the people, which yet was nothing likely in the sight of men. So we read that they who were mockers, and railed on the Apostles, (so far were they from savouring their heavenly doctrine): yet when the Lord in his mercy towards them, Act. 2.37. caused them to attend to Peter's sermon reproving their sin: they were so pricked in their consciences, that they came to him and the other Apostles, for further instruction and comfort, and obtained it. Samaria that had long been bewitched by Simon Magus the sorcerer, Act. 8.8. yet at the preaching of Philip (a thing very unlike to come to pass) was converted to Christ, so as the fruit thereof appeared not to be small, namely, that it brought great joy into the city: Luke 15.1. so they who were notorious offenders came flocking about Christ to hear him, when the Scribes and pharisees not only did not so, but scorned that they should. And therefore it may justly be lamented, that the preaching of the Gospel is not with credit and authority in a sound and plain manner planted in such places, where it is wanting, and where it were like to do much good; as our Lord jesus bewailed it, Matth. 9.36. when he saw the people scattered as sheep without a shepherd and willed that prayers should be made to the Lord of the harvest, Verse 38. that he would scud labourers into his harvest. For it is very probable, if it were so, that numbers would embrace it joyfully, who now for that they know not the power and worth of it, pass by it and scorn it, as nothing or little worth. Object. And whereas some will be ready to say, we may easily guess what good it is like to do, if it were in such places, by the small account that is made of it, where it is: Answ. I answer, The Gospel with due reverence preached, returns not in vain. that where the Gospel is with due reverence beseeming such an holy ordinance of God, preached; it doth not return in vain, but draweth them which were dispersed to one body of the Church. And (doubtless) if the Prachers themselves be men of sincerity, love, gravity, and will put on the person of the people to consider their ignorance, forgetfulness, looseness, unsettledness, and other infirmities, and apply themselves unto them, as their needs do require, and would seek to win them, rather than set up themselves; none need to doubt, but that they should persuade many to become true Christians, and to be tractable to good duties, when they be kindly and wisely advised and directed. Oh they that have not experience will hardly be persuaded, how much unfeigned love and labour in the Minister, is like to prevail with the people to win them from folly, vanity, ignorance, and the common sins, which through custom and company they have been drowned in. And what marvel, when they shall by wise and friendly dealing, be made to see how they were deceived, and that very dangerously; whiles they following the desires of their evil hearts, walked after the sins of the times in which they lived? and when other manner of pleasures and delights shall be offered them, which they never had tasted of before, I mean heavenly. The ●●rmer doctrine exemplified 〈◊〉 experience. I may speak the more boldly, because I know I speak the truth, that almost forty years agone, when I came young from the University, to a people blind and far gone in the sins that were then commonly committed in the world, savouring no whit of piety, and I had little in me to commend me unto them, my knowledge being not much, though my desire (I may say) was fervent in seeking it, and to do them good; and my authority small, as being then under another, which was Pastor to them, but resident in another charge hard by: even so long ago, I say, I remember that which is not unworthy the mentioning and speaking of in this place. And that is, how marvelously God wrought among us: that when there was no precedent nor example in the corner thereabout of diligent repairing to the place of God's worship on the Sabbath in the afternoon; but all disorder in dancing, playing, haunting the Alehouse, and other like, and little power of godliness to be seen or heard of round about; it pleased God by care and diligence in example giving among them, and labouring in that weak manner that I was able to teach and exhort them, with familiar conversing with them in private, who were more teachable than the rest, in good communication drawing them on, that in two years space I might have persuaded them to any good thing that I saw meet: (the body of them I mean) and a loving consent might have been seen among them to that which was good: neither can I say any worse of them for the time that I could stay amongst them, which was full six years. Which I say not for vain glory, (God is record) and well nigh forty years is a reasonable time to despise that, and yet I would have said more, but for avoiding the suspicion of it: but I speak this to move some of my fellow brethren in the ministery; such as in an honest and good heart desire to see fruit of their labours, to think of the way of obtaining the same. And that is (no doubt) to such as heartily seek it, How a Minister should deal with a people to do them good. to labour for the gift of persuading the people, and familiar applying the Scripture to the persons particularly, in a right and wise manner, as well as to teach them the truth generally: and to use diligence and constancy in both, and withal to take all occasion to commune and confer of good things in companying with them, and not to spend the little time that they are with them in play, nor to use to talk of worldly things to them, whereto the people be so readily carried, nor idly and vainly to keep them company, which dulleth and maketh blunt the edge of their Ministry amongst them, and raiseth a meaner conceit of the persons themselves, and by consequent of their ministery, which had little need to be. This manner of living amongst them, with an especial care to avoid just suspicion of covetousness, and love of this world, and other offences, which are too common, is like, through God's blessing to knit them so in firm and true love together, that they shall call home to true repentance such as God hath in those places ordained to eternal life, and they shall by such manner of living with them, be like with love and readiness to receive their do at the people's hands, about the paying and requiring of the which, the greatest pritches are taken, and the sorest conceits arise betwixt them, which are the beginnings and occasions of continual broils and contentions afterwards, or at least of strangeness, or hollow and haverly love betwixt them, whereby it cometh to pass, that preaching doth little good unto them. And thus by occasion of answering this objection, I have stayed the longer in this matter. Now I will return to the words of our Saviour again, Such as are lewd and far gone may be reclaimed. which I last mentioned, that if his great works, and namely preaching, the greatest of them all, had been in some place the people there would have repent? by this speech of his, we may observe, that such as are lewd & far gone, may be brought home to be members of the militant Church, and Christ looketh for it that it should be so, and layeth for it, by sending forth and appointing his Ministers for that purpose. As for example, who was farther off from hope them Mary Magdelen out of whom Christ cast seven devils? Luk. 8.2. Or who among many might have been like to be rejected rather than Paul himself? 1. Tim. 1.15. who was a persecutor, an oppressor, and a blasphemer? likewise the great sinners in the time of our Saviour, who for the odious account they were in, even with the pharisees themselves, were abhorred of them, and commonly reckoned with the heathens, and Publicans, And yet how did the Lord jesus love Mary? how did he regard Paul as he confesseth himself, that for all his sins, he obtained mercy, and was counted faithful, and put in his service? And the great sinners acknowledging and forsaking their sins, were preferred and justified before the pharisees. This gives no encouragement to the bad and wilful. And yet this giveth no encouragement to the bad and wilful, as though they may think heaven to be attained with ease, idleness, and security. For we know, that no such shall enter into the kingdom of God. And yet it is not to be denied, that the teachable hearers that begin to lend their ears to the preaching of the Gospel, though they have been far gone in time past, may conceive great hope hereby of the pardon of their sins, and should not despair. Which I think needful to say, seeing many who have long lain in a lewd course of life, when they are advised to turn again unto the Lord, (and they could also be content to do so) yet take deadly discouragement, saying of themselves through ignorance and fear; It is too late for them to repent, and that their sins are so great that they cannot be forgiven. But of this first point in the second part this be said. The second point followeth of the second part of the text according to the division. THE THIRD SERMON UPON THE SAME TEXT. HEre our Saviour sayeth, The second point in the second part. Repentance not to be deferred. if they of tire and Sidon had enjoyed the like means as the Cities of Corazin and Bethsaida did, they had long ago repent: wherein he giveth us to understand, that the gift of converting to God, is so great and precious, in respect of the want of it, in any estate of life beside, that all wise folk would lay for it betimes even at the first hearing of the Gospel, when it is new come amongst them; and not drive of, as too many do, till it be too late, or at least wise till they hazard their salvation. This is that which he would have us learn out of these words. And to say the truth, if it were a meaner matter, than the message and glad tidings of eternal life is, if it were but the offer of lease or fee simple of land in a good air and soil, who would not lay for the first offer, and labour by friends and cost that none might have the liberty of choosing or refusing before him? especially if it were a good pennyworth. But alas, what is the greatest Manor or Lordship, if it were a whole Country, which is yet but a corner of it, if it be compared with that spacious kingdom of heaven, already furnished withal manner of pleasures and delights? Or what is the sumptuous building or princeliest dwelling (which can be but of stone and clay) in comparison of an habitation not made with hands, but everlasting; which the Gospel offereth not as a purchase to be bought for money, but a free gift, 2. Cor. 5.1. and yet the greatest of all gifts, given for nothing. And yet as if wisdom were taken away from the wise, and all understanding from the prudent, how are the learned, noble, and mighty men of this world (to speak of the greatest part) without judgement and light to discern the worth and value of these things? but their eyes are dazzled with the deceitful beauty of things present and temporal. Whereby it cometh to pass; that they embrace not the other at all (if many of them scorn them not) so far is it off, that they be the first that receive the glad tidings of the kingdom. If news of any great importance or weight be brought into a land, who are the first partakers of it but they? And good reason, for they are the chief and greatest. If any dainties be, who ask for them sooner than they, and why should they not be for them before others, who are best able to buy them? But oh then, the greatest dainties of all, which also never wax common nor stale, but are still fragrant and savoury, that they should not be asked after nor regarded! And the news and tidings, that make the soul leap for joy, as oft as they be brought and received, Psal. 119.54. and are so far from cloying and being wearisome, that they be matter of song even to Kings, yea and without them their lives are but troublesome and full of fears; Oh that these should not most affect them, even when they are thus in their prime, it is doublely to be lamented. But let us weigh the words, even all sorts of us. Long ago (he saith) they would have repent. If we desire to profit aright by them, than we should resolve with ourselves, that we should not stay and linger behind, when the Gospel cometh first to be sound preached amongst us, suffering who so listeth to go before us, in the hearty embracing of it, but as the people did in john Baptist time, to receive it with violence, and as it were with greediness, labouring to go before others therein; and as soon as we perceive the benefit that is offered thereby, which is, that we may find the pearl; then to lay to buy it forthwith, and get it as our own, that we and ours may be ever after enriched thereby. We should not like ill husbands foreslow the time, or as careless chapmen, let go a good pennyworth, least letting pass the opportunity, we come not to the like offer again. The Apostle wishing Timothy to preach in season and out of season, 2. Tim. 4.2. because in time the people will not suffer wholesome doctrine, but having their ears itching, shall after their own lusts get them an heap of teachers; doth by the same reasons, advise the hearers, that they take the opportunity to hear and embrace the truth, and sound doctrine while they may, and therefore especially at the first. And so they shall be able afterwards, when others begin to loathe it, and so fall into the dangers that the Apostle would have wise men to prevent and avoid; they shall be able again, I affirm, to say with joy; we have laid our foundation already, we have believed and repent (as our Saviour would have it) long ago, and we will not alter our judgement and practice for any other. There are three especial causes, Three causes why we should hasten our repentance. why all should hast to repent at the first hearing, so soon as they can be able to discern the authority and power of the word? The first is because if we do it not at the first, perhaps we shall never after: and especially if any such of us be cavillers and resisters of it. I deny not, Mat. 20.5.6. but the Lord calleth at the ninth and eleventh hour, which refuse to come at the seventh: but who is so desperate, as to jeopard his happiness by so bold an adventure? seeing the wicked and the deceivers wax worse and worse? 2. Tim. 3.13. and he that is not fit to be urged to day is like to be less fit to morrow. For who knoweth that he shall have mind or means, or if he have both, yet whither he shall have opportunity by health and freedom from pain and diseases, to use and enjoy them? And although he do, yet whether the Lord will bless them? In all which respects the wise man adulseth thus; Remember thy maker (O man) in the days of thy youth, Eccles. 12.1. whiles the evil days come not, nor the years approach, in which thou shalt say, I have no pleasure in them. I have (I deny not) seen the ignorant and careless, who have not been able to discern and consider what they do, in neglecting and refusing the benefit of the Gospel offered them, I have seen such (I say) to have been brought to repentance, and that God hath not called their sin to remembrance against them: though many even of them yet, have never found it so. Note. But the scornful and the caviller, who against his knowledge hath resisted the truth, and striven against it, I have rarely in mine observation seen, but their death hath been like their life, without any pregnant signs of repentance. The second cause why men should be desirous to convert truly to God at the first hearing of the Gospel, is this: that though we might be sure to do it at the last, (whereas (yet) in all experience late repenting is dangerous) what wise man would be content to go without the fruit of it in the mean season? No, if it were but for one day, when he might enjoy it. Psal. 84.11. Seeing one day in the house of God, is better than a thousand in any estate whatsoever out of a godly life. And thus it should be, seeing thus it might be with a man: that so he may enjoy, even all his life long, the most sweet peace of God which passeth all understanding, (though not without tribulation in the flesh) which no unbeliever nor impenitent person can taste of, his rejoicing being only momentany and deceitful. The third reason is this, that the sooner we repent, the sooner we make joyful and glad all the true servants of God, yea the very Angels, Luk. 15.7. whom our Saviour affirmeth to rejoice thereat: and beside, the sooner we shall be fit to teach the ways of God to sinners, Psal. 51.14. and help to convert the wicked unto him, when we shall ourselves be able to rejoice in our salvation, being made assured thereof by his holy spirit. And who would lie idle from so great employment, to draw sinners unto God, Dan. 12.3. when we read, that they who win many shall shine as the stars for ever and over. Object. If it be objected against this which I have said; why is the repentant state in so mean account in the world then, if it be so gainful, and so highly commended? Answ. I answer, for three causes. Cant. 1.4. First seeing the dearest to God are in this life under many troubles, Three causes why the repentant estate is in so mean account. as the Church complaineth, I am black (O ye daughters of jerusalem,) that is, disfigured with troubles; therefore the bad world shuneth and despiseth her: For which she answereth in the Prophet Micha. Rejoice not at me (O mine enemy: for though I am fallen, yet shall I rise again, Micah. 7.8. and I will bear my punishment because I have sinned. And yet when they, such Despisers I mean, and their like are afflicted, and the godly in prosperity, they think them the only happy people. Secondly, they narrowly observe the slips and infirmities of God's servants, and make them odious, and are ready 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 keep a narrow watch over their ways, oh then they be too precise for them to keep company with, they say: and on the otherside, if they slip offensively at any time, nay if they be but reported of to have done so, be it true or false, they cry out in another manner thus; oh, these be your professors, do you not see what fruits they bring forth? So, they who are purposed to take no good by them, can always lay stops in their own way, and while they be at that point, it is no marvel though they set not much by repentance, which is that whereof God's people have their name that they be called repentant or godly. The third reason why such have the godly life in no better account and reckoning, is, for that they know little (nay they are far off from it) what joy and comfort it bringeth with it, neither the sweet and holy peace which they who live godly do enjoy. For Solomon truly setteth down, that he that is a stranger from the life of God's people, Prou. 14.10. Revelat. 14.3. shall not be partaker of their joy. Neither, as S. john saith, can any know, what that song meaneth, which maketh the godly merry and joyful; but themselves which are the Lords redeemed ones, which if they did know, they would (as our Saviour said to the woman of Samaria) first have asked it of him, john 4.10. as the thing that is most precious, Hebr. 11.25. and would have preferred it before the pleasures of sin, 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 here speaketh of, The last point in the second part. what it is, (which is the last point in this second part) this (I say) let us examine a little, and so make an end. His words are these, they would have repent in sackcloth and ashes. This must needs be (as we may well gather by his own words) a matter of great importance. And that the repenting which men commonly so call, is nothing less than that which he here meaneth and speaketh of. For the Lord jesus in saying, They would have repent in sackcloth and ashes, meaneth, that they would have done it heartily and sound; as these outward ceremonies did testify such a thing. And he speaketh so, because it was well known to them, to whom he spoke, that they who repented unfeignedly in times past, showed it that way, though he did not thereby justify all to be truly penitent, that used these ceremonies. Repentance must be sound, not hypocritical. Therefore according to his meaning, let us learn this: that when we make account that we do repent, let us see that it be true and hearty, not feigned and hypocritical. And therein we must see, that we be settled and established, not flitting, nor off and on, as the manner of the most is, to offer to God such cracked half service. Now as by repentance here, he meaneth the whole conversion of a man, which consisteth in the prick of conscience, faith in God's promises, and care of amendment of life; so must men's repentings be, and not be patched and pieced with shreds and rags of our own devising, but currant and approved, having all these three parts in it. For else as a rag it will soon wear away, whereas it is to be preserved, upholden and continued, and the longer we live, to be better testified that it is true and unfeigned indeed. And thus do and prosper: such a foundation laid, shall be fit to be builded upon proportionably, and when we have thus begun, in the same manner go we forward, till we and all other that list, may see, that our repentance is that which is not to be repent of. And for want of this, as they who did never rightly begin, shall have nothing whereof they may rejoice, whatsoever their shows be: so they who have begun well; yet without such a proceeding, shall ever be ready to stagger, and to doubt whether they did ever rightly begin to believe and repent or no, which, who doth not see, what a continual disquietness and discomfort it breeds? whereas they who are settled and commendably go forward, shall hold the confidence and rejoicing of their hope unto the end. And this of the whole. FINIS. TWO SERMONS UPON ACTS 9.31. Then had the Church's rest through all judea, and Galilee, and Samaria, and were edified, and walking in the fear of the Lord and the comfort of the holy Ghost, were multiplied. Having in some of the former Sermons taught that Christians should pass the whole time of their dwelling here in holy fear of offending God, and namely, The opening of the text. that part of their life which is passed in outward peace and prosperity, (which blessing of God the most part do greatly abuse;) I thought it both very pertinent, and also profitable, to show and set down some examples of such as have done so; and examples not of one man, two or three, but of whole particular Churches, who may be patterns of well using outward peace, and rest from persecution, and trouble to the world's end. Here therefore, in this text I mean, (to lay out the meaning thereof,) you may see people of no long continuance (for the most of them) in the profession of the Gospel, who as they had been hardly holden under of trouble and persecution, in all the three places of judea, Samaria and Galily, and yet revolted not from their religion, neither fainted in their hope; so now, when God gave them a breathing time (as it were) of outward peace and rest from their former persecution, they neglected not the occasion offered them, but took the opportunity to benefit themselves in the practice of godliness, to their high commendation, and to the example of all posterity that should come after them. For they used all good means both in communion and meeting together publicly and privately, by hearing the Apostles doctrine, and conference of the same, and every one by himself in reading and prayer, to set themselves forward therein. And by these and such like means they builded up themselves in saving and effectual knowledge, in faith, hope, patience, love, and other graces of God, and rested not there, but also showed the same forth in their lives before men, with great joy of heart to themselves. Neither was this their holy and heavenly course without fruit, for the Lord blessed it abundantly to the praise of his name in the conversion of many. For so it is said in the text, that they were multiplied, that is, the number of them who were believers in Christ, was increased; the Lord adding unto them, that is, to the Church, through the good example which they gave; many, even of the bad sort, which lived among them. And so the word (multiplied) is to be understood, as in the original tongue most clearly may appear; and not as it is taken in some translations, that is to say, that they were multiplied by the comfort of the holy Ghost: for that altereth the sense of the place, which is this, as I have said; that the faithful were multiplied, increased in number; other who had been unbelievers before, being brought to the faith; and not as the translator take it, that the comfort of the faithful was multiplied. Thus much be said for the coherence of this text with the former, and for the laying out of the meaning of it. The parts of it, two. Now follow the parts of it, and they are generally two. The one is the setting down of the state of these Churches, of judea, Samaria and Galilee at that time, namely, that they were not under persecution, as a while before they had been; but they had rest from it. The other part is the use that was made of it amongst them. The use of this peace or rest from persecution, was made by two sorts of people the one was the faithful and believers: the other, those which believed not. The use that the faithful made of it, was threefold; the one, that they for their own parts grew in grace and in the gifts of God. For it is said, they were edified, that is, builded up: if ye ask wherein? the answer is, in faith and the fruits of it; as Jude in his Epistle wrote to the Churches, Jude 19 that they should be builded up in their most holy faith. The second use they made of their peace, was, that they did show forth the same grace and faith in their lives before men: for so it is said, they walked (through the course of their lives) in the fear of the Lord. The third was, they did by both provide and procure to themselves a sweet and a sound comfort in their lives, (which few here enjoy:) for so it is said, they were comforted by the holy Ghost. The use the bad sort and unbelievers made of it, was this, that they learned by the examples of the other, to embrace the Gospel, and to be good in that time of rest from persecution, and became followers of the Churches; for they would not have been multiplied, if the other had not been added to them. But to begin; before I speak of outward peace and rest from persecution, first let it be marked, First, the state of the Churches. 1. Under the cross. that those Churches were before this, under persecution: to teach us, that although God love his people dearly, and can afford them his good benefits of all sorts in this life, as he bestowed the best upon these; yet he seeth it good, to exercise them with sundry afflictions, as he saith, whom I love, I correct. Revelat. 3.19. And seeing Saint Peter saith, he doth not this, Hebr. 12.5 1. Pet. 1.6. but when need is (for he doth nothing needlessly, nor without cause) therefore we must know, that it is needful, that it should be so: yea and that also, though they be sharp and fiery. The Lord knoweth what is best for every one of us. And it is meet, that we should be well persuaded hereof also; both because we do so soon shrink back, at the very hearing, that any crosses are coming towards us, and also for that we must enter into the kingdom of heaven by bearing our part in them. And for these causes, and for that they are laid on us by him who doth all things well, and for the good of his; therefore we must both stoop to them willingly, and look up to him who hath smitten us, that he may heal us. Rom. 8. 2●. And the Lord showeth us many other reasons, why he leaveth us thus to be subject to many tribulations, though he be not bound to show us any: even for that we be not fit to use prosperity well a●y long time together, and therefore that we may not be poisoned therewith, and so perish with the world thereby, he weaneth us from the baits thereof by afflictions. The use of this is of two sorts. Use 1 The one that we should prepare for them before, john 6.33. as Christ's doctrine teacheth when he foretelleth that in the world we shall have tribulation; and as jobs example encourageth, job. who in the midst of his prosperity, did look for his change. Use 2 The other use is, that we should take up our cross daily, Luk. 9.23. and that with a willing and ready mind, as in Luk. 9.23. we are taught▪ and pray, that we may do so, to the end our joy may be all, jam. 1.2. as S. james promiseth it shall be, if we receive them in that manner. And this for the first point. Secondly, in prosperity. As we have heard that these Churches had been under persecution, so yet, now it appeareth that they had rest from it, at this time here mentioned. Whereby God would have us learn, Hos. 6.2. Psal. 30.5. Psal. 125.3. that he doth not afflict long, but as Hosea speaketh, after three days, that is after a short time, he will return and deliver: and so though heaviness endure for a night, yet joy shall come in the morning. For he will not suffer the rod of the wicked, to lie always upon the lot of the righteous, lest they should reach forth their hand to iniquity: But further he blesseth them oft and sundry ways, more than is easily perceived; both that it may be seen that godliness is not without reward, no, not in this life, and also that God can afford good things unto his servants, though he sometime afflict them. And to come to particulars, he giveth freedom from persecution, and sendeth outward peace, whereby we may live safely, 1. King. 4.25. under our vine, and under our figtree, as it was in the days of Solomon. Which benefit if we have so long enjoyed, and yet cannot price it in any sort, according to the value of it, but count it common; we may ask of them who are or have been in the heat of persecution, who can readily tell, how much this peace and rest from persecution is worth, The benefit of prosperity and peace. how many precious liberties it holdeth from us, and how many good things it depriveth us of: All which we partake, who have freedom from that persecution, and enjoy this outward peace which I speak of. Among the which, these are none of the smallest, that as we enjoy our habitation peaceably thereby; so we have the benefit of the utterance of our commodities, and the exchange of our wares, and safe traveling from place to place; all which bring freedom from fear, and other unquietness. And, which maketh all these to be savoury, and to be enjoyed with more sweetness by this freedom from persecution, where we live under a Magistrate, that is a maintainer and defender of true religion; we enjoy also the benefit of the Gospel truly preached, which is the pearl so highly prized by our Saviour. Math. 13.45. Whereas in domestical at home, and foreign war abroad, as also in persecution, all these commodities are wanting. In the book of judges we read, that when there was no King in Israel, every man did what seemed good in his own eyes. judg. 17.6. In the days of jael the high ways were unoccupied, judg. 5.7. and the travelers walked in by-ways, for fear of the enemies, the towns were not inhabited. And in the desolation of jerusalem, as we read in the Lamentations, she was left solitary, judah was carried away captive: the ways of Zion lamented, Lam. 1.1.4. because no man came to the solemn feasts, Psal. 42.4. as they had been wont to come up with mirth and joy, all her persecutors took her in the straits. By which it may be seen what a benefit, peace and freedom from persecution is: which should cause us when we may enjoy them, to study to do all the good that we may possibly, in them; which only is to make the right use of them. And so did the Churches here, when they had them but a while. But what have we done in the golden days of our peace, for these fifty full years enjoyed? It may truly be said, it hath been worse with the most part, then if they had been wanting. For than should there never have such foul and horrible sins been committed, as through and by means of peace and prosperity, all places well nigh have been tainted with. Besides many have never the more peace with God, Note. for all the peace that hath been in the land, neither once look after it: no, nor with men, save in evil; otherwise at war: no, nor in their own houses, but are at strife and contention, in brawling and railing even betwixt man and wife: nor with themselves, which is most devilish. What quietness have many, but when they have what they would, and while their lusts be satisfied (which peace forsaketh them in every blast of affliction) else, they are ever unquiet, and vexed within themselves, for every thing that goeth against them. But seeing the uses of outward peace are set down in the text, I will follow that, in the laying out of them. The second part. What use the godly made of their peace. 1. They were edified. To begin with them therefore, it is said first, that they did edify and build up themselves. In what? It must needs be, that the holy Ghost meant in such inward grace, as enabled them to show it forth outwardly in their lives before men, as the fear of God, knowledge, faith, hope, care to please God, and such like; in which, it is said after, they walked amongst men. And therefore outward duties cannot be meant thereby, seeing the performing of them was another use of their peace, spoken of afterward severally by itself. And how did they build up themselves thus in grace? It was by using all holy means for that purpose, both public and private, as the hearing of the Apostles doctrine, praying, and using other godly fellowship together. So that this is as much as if it were said, that they used all diligence, and armed themselves now while God gave them this little breathing from persecution; that so by their confidence, pure heart, good conscience, love, and patience, and other grace, they might be fit to lead a godly life in the world with ease, and strengthen themselves against falls, and the baits of sin on every side. And it is manifest to all of us who can judge, that by such means, and a sound ministery, watching, praying, and the like; the Church of God can grow in grace, and no otherwise. And that they did thus it is apparent, by that which we read in the second of the Acts, Acts 2 43. where it is said, that they were daily in the temple, and continued in the Apostles doctrine, and fellowship, and in breaking of bread, and prayer. And this use should all true particular Churches and people of God make of their liberty of peace, and of living free from persecution. From the which God hath a long time freed many of his good servants in this age, howsoever some are much and oft under the cross, yea and that right heavy and sharp; such therefore should glorify God by bringing forth fruit, not in a common sort, yea all possible good should be done of them, and not omitted. For as for private lets, and those which are usual; may more easily be overcome (either inward corruptions, or outward ill examples, or other discouragements) as long as the word of God may have free passage to be sincerely preached. But if outward peace alone be counted so great a benefit, and such holy and fruitful use made of it, Note. then how much more should we think so, when that one is accompanied with abundance of other good things? when health, wealth, friends, and favour of the godly shall go herewith, and meet altogether in one person, what manner of people ought such to be in all godliness? And how God looketh for it that it should be so, that place of Deuteronomie doth lively show: Where Moses saith, Deut. 28.47. that we must serve the Lord with all joyfulness and a good heart, for the abundance of all good things. The meditations of such men's hearts should be acceptable to God, Psalm 19.14. and to follow the metaphor of building used here, a little; the people that is so blessed of God, should do as builders are wont: that is, to pull down the ruinous corners, & set up new frames in their rooms: so should Gods servants pluck down the old ruins, and breaches of their corrupt hearts, as anger, wrath, impatience, bitterness, and such like unclean lusts, and set up mercy, tenderheartedness, love, zeal, faith and such like. Yea and more particularly, How all sorts should be occupied in the time of their peace. according to the divers ages of God's children, they should exercise themselves: that is to say, the tender consciences and young beginners should have their thoughts and meditations about the favour of God, desiring above all things to be assured of it: the middle aged Christians, and such as are somewhat stayed in faith and the fear of God, should chiefly be occupied in striving against their lusts, and fight with them: the ancient and experienced, who have done both these; should much be taken up in calling to mind, what they have heard of God's manner of dealing in guiding his Church, and the fruit thereof, and in declaring to other, and what they have seen and found themselves worth the reporting, to be in the serving of God, that thereby they may be encouraged to walk fruitfully and circumspectly still, as they did long before, and not to be led away from their steadfastness in their Christian course, 2. Pet. 3.17. by the error of the wicked, as having found that course by long proof, to have been the most gainful of all other unto them. These uses and the like, all sorts and ages of God's people, aught to make of God's blessings towards them, and of freedom from trouble. The right use of peace little looked after. But do the people of this age thus? (for that were a kind use of peace, and his other benefits, and would well become them). No, for in this land these fifty years now fully passed, what knowledge might have been? so that one might have been able to teach another, and there might have been that grace of the spirit, which might have seasoned Christians hearts no less sensibly than the dew doth moisten the mountains. So that our Church might have been a pattern to others, as the Thessalonians were examples to all that believed in Macedonia and Achaia, 1. Thess. 1.7. and it might now have been verified, if ever in any age since the Apostles time, that out of the bellies of believers might have flowed rivers of waters of life; john 7.38. whereas (except some persons here and there) there is great ignorance, unfaithfulness, hollowness, security, uncharitableness, maliciousness, and what not of that kind? I speak not of the disorders of life (for they are more fitly to be reproved in the next use, which the Churches made of their peace) but of the gross distemperatures of the heart: for although these times of prosperity and peace, have been the fittest seasons for men to increase in goodness and grace; even as the harvest is to gather in the corn: yet whether we inquire into particular Churches or persons, we shall find nothing more true than this; that peace and plenty have poisoned (for the most part) the enjoyers of them. Even God's children are over taken with this sin. But if the people of God, whom I teach now to make this use of his blessings, were not wound in by the devils cunning sleights among the rest of the world, it were the less marvel: but even they cannot be sholed out from them, but have their teeth set on edge with their courses by living among them, and beholding how they run headlong into all excess, by means of their prosperity; so that even they forget their covenant made with God, that is, that they should endeavour to use soberly in this present world, all their lawful liberties, till with shame and sorrow afterward, they are fain to return again to repentance. And thus many even of them not holding government over their hearts, break out into offensive life, and become eyesores to their brethren, who will not be penned in, to keep the bounds of unoffensive walking, till experience constrain them to wish they had been wiser, and before their straying out so far, to have kept themselves well, while they were well. And this teacheth us, that Moses saw good cause to give this warning to God's people, when they were to go to the land flowing in abundance of God's blessings, out of the barren wilderness, saying, When the Lord hath brought you into that land, Deut. 6.10. with great and goodly cities which ye builded not, and houses full of all manner of goods, which ye filled not; and wells digged which ye digged not, and vineyards and olive trees, which ye planted not; and when ye have eaten and are full; beware lest you forget the Lord which brought you out of the land of Egypt, out of the house of bondage. Now to make use of this in few words, Ministers faulty herein. both we of the ministery first, and then you the people; consider how little the like admonition hath prevailed with many of us. For to speak of ourselves first, how many, when they were scholars in the Universities, have taught themselves and others, (as I have heard it from some of them, myself being then a scholar in the College) that a student having a bed, a table, 2. King. 4.10. a stool, and a candlestick to furnish his chamber, meaning necessary implements and provision, should attend diligently to his book, and to the duties of his calling, as having so good encouragement. And so have many done there, very commendably to the good example of others, and the benefit and comfort of many; who (yet) when they have afterward been conveniently placed in the country, with large provision, and good allowance, entering upon livings, which they never toiled themselves, nor paid for, (I speak of such, for else their sin is double) when (I say) they have been thus bountifully provided for, they have not made their study and care of preaching for the people's salvation, their geatest delight, (which yet if I know any thing, or if they taught well in their Colleges) should have been: the Apostle teaching such, 1. Tim. 4.13. that they should attend to reading, that so they may the better attend to exhortation and doctrine. But they have, as commodity hath come in, and waxen sweet, as fast laid aside their duty of labour, and care taking in their ministery, and have embraced the world with Demas, 2. Tim. 4.10. they soon became unfit to draw others out of the world, who lay drowned in it themselves, but rather by their example, held them faster in it, and so have decayed in their fervent zeal and love of preaching, and in other gifts of God, that they rightly verified the Scripture, Luke 8.18. which saith, from him that hath not, that is, who useth not well the gifts which he hath, shall be taken away, even that which he hath; at least, that which it seemeth he hath. And this without standing long upon it, proveth that many of us Ministers, have not made this first use of our many blessings of God, which the Churches here mentioned made of their peace and freedom from persecution. People also justly reproved. Now to say somewhat of the people who fear God, what use they have made of prosperity and the blessings of God, what great commendation think we, may be made of it? For excepting some few, Psalm. who may truly be called Gods remembrancers, who as Moses; stand in the gap, to hold the wrath of God from breaking in more furiously upon us, by their daily and fervent prayers, & care that they have, for the peace & welfare of Zion (the number of whom God vouchsafe to multiply among us): beside those few (I say) what great matter can be said of the rest? For even the most of them, who have the Gospel preached among them both purely and painfully, what hearty love have they to it? what power hath it over their affections? how few are cast into the mould of it, to be made humble, lowly, upright, innocent, zealous, merciful, kind; and on the contrary to cast up the unsavoury gorge of their rebellious corruptions? Oh how few of them have plied the means with such reverence and diligence, that they may testify that they have grown in knowledge, faith and other grace, but have rather employed themselves wholly about the flitting & vanishing profits and pleasures of this present life, as though they had not been borne to far more excellent ends and purposes? Oh how do many forget themselves, when they thus lie drowned therein, till God do by some great afflictions draw them out of them to true repentance, and thus trifle out a deal of precious time, which should have been redeemed to far better and more precious uses. And thus it appeareth how far both Ministers & people are from making this use that the Churches did, of their peace, although they have many other blessings withal. And yet as little as it troubleth them, it may easily be seen what a great sin it is, as many other ways, so this one especially, that the devil himself affirmeth, that it is no marvel though such fear God more than others, who live in prosperity, and are free from sore afflictions: for thus he saith, (when God commended job, as a man that feared God and departed from evil Doth job fear God for nought? Hast thou not been a bulwark to him? thou hast blessed the work of his hand, job 1.9. and his substance is increased in the land: whereby we may see, that they have much to come against them, who in their prosperity serve not God. And this be said of the first use of peace and freedom from persecution, and what we ought to learn thereby. THE SECOND SERMON UPON THE SAME TEXT. The second use of their peace. They walked in the fear of God. TO proceed now, the second use which these Churches made of their peace, followeth; and it is this: that they approved themselves to men outwardly by walking in the fear of God, as they were before commended for growing in grace inwardly before God: they professed that they feared God, by living godly through the whole course of their lives. The fear of God is an excellent gift of God, and a strong bridle to hold from sin: I mean not that terrible fear, which the spirit of bondage worketh, Rom. 8.15. but that childlike fear that Solomon speaketh of, Prou. 28.13. saying, Blessed is the man that feareth always. This fear to prevent sin to come, and trembling for sin past, are as the two eyelids to the eyes, to keep away danger from the soul. Prou. 15. And this fear is the beginning of wisdom, and the continuance of it is the continuance of wisdom; Deut. 5.29. and if this be wanting, all grace is wanting also. To walk in the fear of God, what. But to walk in this fear of God, is a further thing. For that is a showing before men that we have it, and a reaching out of the fruit of it, and a declaring of the beauty and excellency of it, in the sight of men. For it must not only be in us, but professed of us, that we are not ashamed to testify to all, that we fear to offend, how little conscience soever others make of duty, and that we are content to hear of it, if any can convict us of the contrary: which I say not, as though we should seek to seem better than we are, (which hypocrisy God abhorreth) but yet that we should be lights unto others, 2. Cor. 12.6. Matth. 5.16. Act. 23.1. as we are commanded; and as Paul professed of himself, saying, among those who had accused him: I have in all good conscience served God until this day. And in this fear of God joseph declareth that he walked as throughout his life, so at those times when he had sore temptations to the contrary; one, when his whorish mistress did so vehemently allure him to wickedness, whom he resisted by the help hereof, saying, Gen. 39 9 how can I do this great evil and so sin against God? The other when his brethren after their father's death feared that he would be revenged upon them, to whom he answered, am not I under God? Gen. 50.19. or do not I fear God? as if he should have said, dare I by any such doings provoke God? So that by all this which hath been said, it may easily be gathered, that we are not to rest contented with the well ordering of our hearts alone, but we must also testify it, by the government of our lives. And this is the second use that these Churches made of their peace, and rest from persecution, which is commended by the holy Ghost to all true Christians to follow them in, and to teach them, that when God enlargeth their liberties, and multiplieth his blessings upon them, they should not, as the men of the world do, eat and drink, and sleep, and play, as though they should never be called to their account for the misspending of their time, and the ill using of his benefits: but rather they should know, first that all Gods good blessings are talents committed to them of their heavenly father, and therefore that they should occupy them carefully and faithfully, till he come to demand how they have used them, and what good they have done with them. And secondly, that they should consider, that it is the very end why God hath freed them from many great calamities, and set them at more liberty then sundry others of their brethren, to the end that they may thus honour him with a godly and a fruitful life, which they that want them, can hardly do. So that although he is not a Christian, who is only one in outward show, as Paul speaketh of the jew: Rom. 2.28. yet whatsoever inward grace men have, it must be testified by forsaking all sin outward, and by a godly life, both in their word and deed. This did that noble governor josua with high commendation regard, and this use he made of God's favours, that as in godly zeal and other grace inward he excelled others, so he professed boldly, that whatsoever others did, in and about their religion; Ios. 24.15. he and his house would serve the Lord. And the example of David was whiles he lived, of great force, and to this day an example worthy to be followed. Who when he saw, 2. Sam. 7.2. that God had given him rest from his enemies on every side, he could not tell how he might sufficiently rest and content himself in showing himself thankful, and therefore resolved to build an house even a temple to the Lord, for all the people to worship him in. And all such as have duly considered, and thoroughly weighed Gods loving, kindness to them, have ever thought it their duty to consecrate themselves wholly both soul and body, (as the Apostle also wisheth, and earnestly exhorteth, Rom. 12.1. ) unto the Lord. Which practice in men, as it is the most beautiful sight to behold, (as Balaam was constrained to say of God's people, how goodly are thy tents, Num. 24.9. O jacob, and thine habitations, O Israel, so it is blessed to themselves who are such, and to those who wish well to them, according to another of his prophecies, where he sayeth, blessed is he that blesseth thee and cursed is he that curseth thee. But do we make this use of our peace and other favours of God which we enjoy? to profess ourselves such as endeavour to walk unoffensively and without reproof, in the midst of a froward generation which hateth to be reform? And they who go indeed for believing Christians, and are so counted, do they glory in nothing more than in glorifying God? 1 Tim. 4.12. Then should their innocency break forth as the light, and their uprightness shine as the noon tide. Then should such be examples in communication and conversation, to the shame of their enemies and accusers. As God be thanked some do, and yet acknowledge themselves in humility to be far from that they ought to be, that is, unprofitable servants. But howsoever they who believe in Christ, are careful to do good works as occasion shall be offered, yet if they should not be commended, till the ignorant and profane should do it, they were not only like to go away with little allowance, but even with great disgrace and reproach: seeing they count the best, the worst, and have no other cause to speak ill of them then this, that they be so unlike themselves in evil, As S. Peter sayeth; therefore they speak evil of such, 1. Pet. 4.4. because they walk not after the same excess of riot, that they do. But (to say no more of this) it may appear, that they which make right use of their peace, and other sweet benefits, which God bestoweth upon them, are herein commendable, that they not only have the fear of God in their hearts, but they are as careful to walk in it, through the whole course of their lives. It followeth in the next words, The third use. The comfort they found, as a fruit of the two former. that as they walked in the fear of the Lord, so did they also In the comfort of the holy Ghost. For so are the words to be red, as I have said before, not as in some translation they are set down, namely thus: (And were multiplied by the comfort of the holy Ghost) but they ought not so to be taken, neither is this reading according to the Greek copy. Therefore to follow the first translation, the third use that they made of their peace is set down, namely that they passed their days, and walked through them comfortably, and in joy and gladness of heart. And in these words note two things. The one is the use they made of their peace, namely that they lived comfortably. The other; how or by what means they did so: for we know that all such as live in peace, and have rest from persecution, do not for all that, live comfortably. Two things to be observed here. The means whereby they obtained it was their godly life, for they building up themselves in grace, and walking in the fear of the Lord, did thereby obtain this also, to live comfortably. By the first of these two, we all, The first, that they lived a comfortable life. who profess the fear of God, are taught to make this use of our freedom from great affliction and trouble; to live joyfully, and to delight ourselves in the Lord, and in his all sufficiency. Which thing one would think, is more than God would afford us. For there is no greater blessing enjoyed in our life, then to rejoice aright, and to live comfortably, we see how greedily all earthly, delight and pleasure is laid for, and embraced: and yet it is all but a shadow of this that I speak of, even as this holy and heavenly joy is but a glimpse and taste of that which is eternal. And but that the Lord hath given this liberty, nay commandment, to seek this joy, we might easily be persuaded, that it is above our reach, and not to be enjoyed of us in this vale of misery wherein we live. And yet as great a gift, and as precious as it is, he is forced to hire us to it by promises and encouragements, Psal. 37.4. as in the Psalm, saying: delight thyself in the Lord, and he will give thee thine hearts desire: As though he would show, that of ourselves, we hasted not after it, Phil. 4.4. but held back from it. Also Saint Paul to the Philippians thus writeth, so that men be willing to rejoice in the Lord, and so to embrace the true joy, they may hold it as long as they will, even always without losing. The which two Scriptures if they be duly considered, do show, that although the people of this world prefer the vain pleasures of this life before the best things, yet of God's servants this spiritual and holy rejoicing is principally to be regarded, and cared for. And that doth so much the more commend the examples and practice of these Churches, for that in the time of their peace, they so laboured this point, namely, to seek for the joy which the holy Ghost worketh, insomuch that their commendation is set down unto all posterity. And to say the truth, what should more be regarded of us, then to follow their example, and to provide, whiles we may live in outward peace in the world, that we may be comforted in God and make our days, which otherwise are evil, to be pleasant and sweet, by abiding in his love, which maketh all things savoury and sweet, which we go about, or take in hand? joh. 15.10.12. Men neglect the sweet liberty that God offereth for that which is worse than nothing. And if we neglected so weighty commandments as this is, that we should rejoice in the Lord, If (I say) we neglected this for greater and weightier causes, it were another matter, but what is of like weight unto it? or what is to be so much desired, as that we may live in sound comfort from day to day? whereas yet, we who lose our part therein, (which with God's good allowance and liking we might enjoy,) we cast it away and reject it for moon shine in the water, as they say, even for nothing, nay for less than nothing, even for the pleasing of ourselves in that, which is not a shadow of pleasure to him that can judge, and thereby make ourselves as ridiculous as Esau, who for his belly, lost the greatest benefit, Gen. 25.33.34. Heb. 12.16. and for a mess of pottage, the kingdom of heaven. For if we duly consider it, what is it that men prefer before this precious jewel of sound joy, Heb. 11.24. but the pleasures of sin which yet last but for a season? as whorishnes, deceiving, and oppressing, envy, revenge, etc. which are properly so called: the dreaming of the painted felicity of this world, and drowning themselves in it, till they be merely besides themselves by it, though I say not for all this, that dealings in the world, be in their own nature, evil. A man would think, that except people were bewitched, What need we have of spiritual comfort. they meeting with so many calamities, as make their lives even wearisome to them, and bring themselves to their wit's end, should seek out, if there were not some way to abate their sorrows and vexations, and if they know how and can find any, then to ease themselves speedily without any stay. Also, when they see, that they walk among many poisoned allurements, which they cannot but be snared, and deceived with; and yet sting as the serpent and Cockatrice, when they have their fill of them, who would think, 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 think they would seek to be healed; especially knowing that there is such a sovereign medicine, as this heavenvly comfort is, that I speak of, to heal all annoyance whatsoever, yea and is itself able to give them contentment above all other delights. But when they shall not have wisdom to help themselves against these two so sore annoyances, namely; calamities, to moderate and assuage them, and vain pleasures, to renounce them, (as this one rejoicing in God will do both,) what wilfulness or rather madness may it be accounted? And yet if it were the case of professed evil men only to do thus, it might be the less marveled at; but when better then they, yea even such as desire to be reckoned among the best, shall thus be besotted, and thus disguise themselves, to think, that because they live among them that do so, they must needs be like unto them: how can this be sufficiently bewailed? Now if we have not this care and wisdom, to provide well for ourselves when we may, and to seek to serve God with joy and gladness, (without the which our life is not so much as a shadow of a life, but the best that can be enjoyed, is but a dainty misery,) how are we like to care for others; our own especially, to the which (yet) we are straightly bound by the commandment of God? But of this use of their peace, namely that they attained thereby to a sweet and comfortable life, and how we by their example should make the like use of ours, thus much. The second ●how and by what means they attained to such a comfortable life The next point to be considered (as in the entering into this third use was mentioned) is, how and by what means they made this use of it. For all have not this sound comfort in their lives, who are free from persecution, and have outward peace in the world. And how this came to pass, is showed in the text: namely, that they builded up themselves in grace, and walked in the fear of the Lord, and hereby were comforted by the holy Ghost, which, to set it down more plainly, is thus much. They lived godly, and therefore they lived sweetly and comfortably. This point though it be most clear in itself; yet the blind multitude are of a contrary judgement, yea they fight, with tooth and nail, (as they say) against it; upholding among them, that the pleasant life hath no greater enemy than godliness, and therefore this must be well proved. The godly life is the only sweetlife. To this purpose, read that saying of David to Solomon his son a little before his death. His words are these. I go the way of all the world, 2. King. 2.2. be strong therefore and take heed to the charge of the Lord thy God, to walk in his ways, and keep his statutes, commandments and judgements, and his testimonies, as it is written in the law of Moses, that thou mayest prosper in all that thou dost, and in every 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 giveth, that is, to live godly? And what differs his speech from the Lords own word in Devetronomie? Deut. 5.28.29. For thus he saith, this people hath said well all that they have said. But oh that there were such an heart in them, that they did fear me, and keep all my commandments always, that it might go well with them, and their children for ever. Lo, what is men's prospering, joy, or well liking in their lives, but that which riseth from hence, that they resolve to live godly? Agreeing with that which Paul speaketh; This is our rejoicing, 2. Cor. 1.12. even the testimony of our conscience, that in simplicity and godly pureness, we have our conversation in the world. By all which testimonies it is clear, that the godly and Christian life is the only sweet and comfortable life, which is worthy to be marked to the shame of all such, as bark against the innocent and holy servants of God, Note. affirming that none are worse than they, that I say no more. And secondly to the no less shame of them, I note it, who patch up and piece their comfort, they care not with what shreds and fragments of their own vain and fleshly desires, banishing away godliness, as that which in no wise can stand with their delights. And thirdly, it might please all such as marvel why some cannot be content to serve God as others, even the most do, to take answer from hence; that there being no sound comfort but in godliness, they desire to live comfortably; though it be to the little liking of such as marvel at them. And this comfort is so much the more precious by this, that it may continue, and cannot be taken from us; according to that which our Saviour saith, john 16.22. This joy shall no man take from you. And further also, because the godless can have no part in it, neither be partakers of it. For so saith Saint john, Revelat. 14.3. None knew what that song meant, but the hundred and four and forty thousand which were redeemed from the earth. And so saith Solomon: The heart knoweth the bitterness of his soul, Prou. 14.10. and the stranger shall not medal with his joy. But this be said of the third use which the Churches made of their peace; and consequently of all the three uses that the godly made thereof. Now it followeth, to see how even the bad sort used it. The use that the bad made of peace. For the holy Ghost teaching that the Churches increased and were multiplied, showeth that it was by this that they were added unto them, and brought into the way of salvation, who were before far from it. They were converted to God, and joined to his people. As if he should say, even the bad, while the Churches had rest, were moved and drawn by the examples of the godly, to follow them and to do as they did: that is to say, they heard the word of God, and they joined themselves in fellowship with them, and the Lord wrought thereby in such wise, that they disclaimed their former evil course, and were converted unto him. This is a most famous and notable example, to teach even the bad how they should behave themselves in the days of peace, and what use God looketh, that even they should make of it. They have not liberty to live as they list, nor to trifle out their precious time as though neither any good were to be done in it, and as though they should give no account how they have passed it. But that they should look upon them whom God hath set as examples among them, to be moved thereby, to be out of love with their own course, and to like the good which they see in them, and long to have their part in it. For to this end, doth the Lord raise up many good examples in sundry places, and gives them ofttimes peace, to the end that when they have both these, with the pure preaching of the Gospel, they may have nothing to complain of, why they should not embrace the Christian course, as others do. And therefore the estate of all such is dangerous in no common sort, who never ask wherefore all these good examples serve, but rather scorn and dislike them, or at least have no fellowship with them. Encouragement to the bad to return, and seek after God. And again, if any who as yet savour not the precious Gospel, should think that they shall never profit by it to come to faith and repentance; they are to know, that not only they may, but also that God looketh for it at their hands. For why did God give Ahab great victories over his enemy Benhadad, but to the end he should know the Lord to be God, and acknowledge him, believe in him, love and fear him? And did God provoke him, an Idolater and wicked man, to forsake his evil way, and will he reject other who would draw nigh to him if they durst? No, God is ready to receive, yea he seeketh such as fly from him, and which wander out of the right way, yea, 2. Cor. 5.19.20. and beseecheth them to be reconciled to him; so that none shall need to fear that God will turn from them, if their chief care be that they may turn to him. And seeing I have gone so far in this matter, How they should do it. I will proceed a little further, and put on the person of such as are yet in darkness, and would willingly see light. Such (I know) would ask, how they may come home, and be received into the favour of God. To such I answer: they must be moved by the reports of them who are in Christ already, and be persuaded, what beauty is in the Gospel, how precious it is, and how many, who have been far off, have by the power and persuasion of it, come home to true repentance, as the Publicans and great sinners, who heard our Saviour preach to them. Secondly, they must hear the word of God diligently, as Solomon willeth; that they who will be blessed, Prou. 8.33. should watch daily at wisdoms gates, and give attendance at the posts of her doors; yea and further, they must with the good people of Berea, receive the word with all readiness. Act. 17.11. They must also draw to good company, Act. 9.27. as Paul cleaved to Barnabas at his conversion; and the people, both jews and Gentiles, who embraced the Gospel, did, wheresoever he preached. And by these means God worketh so in those whom he will save, that he changeth their hearts and maketh them new persons. For though many people have sundry kinds of lets to hinder them from believing, yet they to whom God hath a favour, he will draw them by some excellent thing that they hear, or by means of some doubt that troubleth them, of the which they desire to be resolved; that they shall not break off their hearing, till they receive that chief and most excellent light by preaching, which bringeth contentment, and resolution of that which did most trouble them, and that is, faith unfeigned. And this is that which ought most of all to occupy and take up the minds of unstaid persons, who have no sure hold of eternal life: and this is the use which they ought to make of their living in peace, and beholding the good example of those who are better than themselves: to wait in their hear, and long for this, namely, that they may know they shall be saved. As for all other taking up of their thoughts and desires, the best of them are but deceivable, that I say nothing of further mischiefs which they bring upon themselves. But do the common sort of the ignorant and profane make this use of their peaceable living among God's servants? Indeed, God be praised, some do, for how should the number of penitent persons otherwise grow greater daily? But for the most part even where the Gospel is purely preached, they look after no such thing, but as though they knew not to what end God hath set godly Christians among them, they give them leave, even they who are of the forwarder sort of them, to walk alone, rather than to converse and have fellowship with them; but some think, other speak evil of them; and (which is worst of all) because they are such: which sort of people for the most part grow hardened, and wax worse and worse: so far it is off, that they take good by them. And this be said of this latter sort who lived among the godly, what use they made thereof. FINIS. FOUR SERMONS UPON PHILIP. 4.4. Rejoice in the Lord always, again I say, rejoice. NOw I add this as the last text of the rest, to show you, that they who obey the former doctrine may be joyful persons: and therefore a seasonable time it is now to teach such doctrine, and so to stand upon the unfolding of this exhortation. It is a duty much iterated and stood upon by this Apostle, in other of his Epistles; but especially in this: in every chapter whereof, either by his own example or by special precept, he stirreth up to this rejoicing. In the first chapter verse 18. Christ was preached, and therefore he did, and he would rejoice, chap. 2.17.18. he rejoiceth, and rejoiceth with them, and wisheth them to rejoice, and rejoice with him. In the 3.1. Furthermore, my brethren, rejoice in the Lord; and yet here again, rejoice in the Lord, and that with a double exhortation, again I say rejoice. And the Apostle Saint john 1. Epistle 1.4. professeth, he wrote his whole Epistle to this end, that he might replenish and fill us with this joy; and these things, that is, this whole Epistle, I write unto you, that your joy may be full. And we are not to think, that these excellent Apostles would have taken so great pain, in often exhortation to this duty, and writing so much to this end, but that it is of especial weight and moment; & indeed such is the necessity of it: that without it, we cannot perform any good duty well; whether it be of our particular calling, or of our common calling, as we are Christians: no place, no time, no duty may be without this joy, whereunto we are in these words exhorted; as hereafter in the particular handling of them, I shall have just occasion to show. To come therefore more near unto the matter in hand. The occasion of this exhortation by considering the circumstances which go before, and which follow after, should seem to be, both to confirm and arm them the better against the injuries of false teachers, or whatsoever trouble else: and to prepare them to the duties whereunto he after exhorteth them, of moderation, patience, confidence, etc. The division of the text. In the words themselves, we are for order's sake to consider them as they lie. First, the exhortation itself. Secondly, the iterating or doubling of it. And the exhortation is fully laid down in these words, Rejoice in the Lord always; redoubled in those that follow, again I say rejoice. In the first exhortation as also in the second, (for they are both one) and that which is not fully set down in the second, is to be supplied out of the first. In both of the exhortations, I say, are to be observed these principal and especial points. First, who it is that exhorteth, saying: I say unto you, rejoice. Secondly, whom he exhorteth, and that is the Philippians, whom he called in the first verse, loving & longed for brethren. And also thirdly, whereunto he calleth them, that is, to rejoice: which is first limited by the manner, in God, that is to say, rejoice in God: secondly, enlarged by this word always, saying, rejoice always. Of these briefly in order. The first point: the person that maketh this exhortation. And first for the person, he was such a one as did as well practise this duty, as exhort these to the practice of it. In the third chapter, 17. first he propoundeth his own example; I rejoice, and rejoice with you: and then in the eighteenth verse he exhorteth them to rejoice, and to rejoice with him: and by divers other places, both in this Epistle and others, I could easily show, and shall have occasion to show afterward; that the Apostle was as well a forward practitioner of this duty, as an earnest exhorter of others unto it: he himself was filled and replenished with joy, and then he laboured to fill and replenish others with it. Hence then by the example of this our Apostle, we are taught an excellent duty, and that is; Doct. look what we exhort and persuade others unto, we exhort them according to the rule of our own practice. It is not for a drunkard so continuing, to exhort to sobriety: for a glutton to exhort to temperance: nor for an adulterer and unclean persons, to exhort to chastity: nor for a swearer, so continuing, to reprove swearing: nor for an impenitent man to persuade to repentance: these exhortations, though good in themselves, in the mouths of such men, are but parables in the mouth of fools: that is, as Solomon compareth them, Prou. 26.9. as thorns in the hands of drunkards, they hurt both themselves and others with them. Pro. 26.9. And therefore Psalm 50. the Lord asketh of these men, Psal. 50.16. what they have to do to take his word, and these good exhortations in their mouths; and hate to be reform by them? And this Apostle in the second to the Romans, Rom. 2. earnestly reasoneth against this kind of men, saying: thou that teachest another, teachest thou not thyself? thou that teachest a man should not steal, stealest thou? thou that teachest a man should not commit adultery, dost thou commit adultery? as if he should say, if you teach these things, you should not practise the contrary; or if you will do the contrary, ye may not be teachers of them: but first we must have received the grace ourselves, and then labour to communicate it to others. I have believed, saith this our Apostle, 2. Cor. 4.13. 2. Cor. 4.13. therefore I have spoken. He taught faith unto others, but it was when faith was first wrought in himself. And in the first chapter of the same Epistle, God first comforted him, 2. Cor. 1. ●. that he might be able to comfort others. Remember him thirty seven years ago, who durst not preach contrary to his own practice. In like manner our Saviour Christ said to Peter, Luk. 22.32. when thou art converted strengthen thy brethren: first he must be converted and strengthened himself, and then he must labour to convert and strengthen others. And David in Psal. Psa. 51.15. 51. somewhat after the midst of the Psalm, desireth God to convert him and then he would teach the ways of God unto the wicked, and sinners should be converted unto him, this example if it were well considered and observed of all exhorters, and teachers of others, there would be more hope that more good should be done, then commonly is: their exhortation, would then be earnest, and hearty, as we see this our Apostles was; he stirreth them to it again and again, and in many places, that it may work the like impression in them, that it had in his heart. A teacher must so always begin with himself. Begin with thyself to say, I have repent and hate my sin, therefore I exhort and call upon others to repent: I have left my swearing and therefore cannot abide it. I rejoice in God, and am filled with joy, and therefore I exhort others unto it. This then being a duty, required of all that are to exhort, observe what special duty it layeth upon the minister and public teacher of the word of God, for he being by his place and calling, to exhort to every good duty; and to dehort from every vice, he had need to take more especial and extraordinary pains with his own heart, that he may himself be wanting in nothing, but his mouth may speak from the abundance of that which his heart hath wrought in it, that there be not any vice, but his heart hath both expelled it out, and settled in it the hatred of the same: not any virtue of faith, of repentance, of joy, but he hath had them already wrought in his heart. Doct. 2 Again, secondly for the person that giveth this exhortation, consider that it is Paul an Apostle that exhorteth us, as an Ambassador sent from God, and speaking from God; as the preface of the Epistle showeth. Which consideration, as it setteth an edge upon the exhortation; so ought it to sharpen and whet us on to be the more eager, to follow it. And thus much it shall suffice, to have observed of the party, exhorting: Expressed in the repetition of the exhortation, (I say.) The second point the persons exhorted: Now I come to the persons exhorted, and they are the Philippians, as I said, faithful, and righteous, whom the Apostle in the first verse, called beloved and longed for brethren, and so to those who are such, Psal. 32.11. this exhortation, in many places is expressly limited. In the 32. Psalm be glad ye righteous and rejoice in the Lord, and be joyful all ye that are upright in heart, and in Psal. 33.1. Rejoice in the Lord, O ye righteous, Psal. 33.1. Luk. 10.20. for it becometh upright men to be thankful, here we see the wicked are shut out, & have no part nor portion in this joy: and that is well seen, for what joy have worldly men in God, or heavenly things, but in pleasures & profits? But another duty belongeth unto than, which the Apostle S. jam. 5.1. james exhorteth them unto, bidding them to weep & howl, though they be rich men; if they be oppressors and wicked, & be not rich in God. And again, chap. 4. vers. 9 Wail and sorrow ye sinners, and weep, jam. 4.9. let your laughter be turned into mourning, & your joy into heaviness. Why this exhortation is limited to the faithful. The reason of the restraint and limiting of it, to the faithful is easy, and yet very worthy to be stood upon, for as for the righteous, they have both great cause to rejoice, and great need to be stirred up to this duty, whereas the wicked have neither any true cause of sound joy? neither feel they any need of it. That the faithful have need to be stirred to this duty; we cannot be ignorant, if we consider that which the Psalmist writeth; Psalm 34.19. and the whole Scripture acordeth with that, Many are the troubles of the righteous, Psal. 34.19. And whosoever will follow Christ, he must forsake father, mother, goods, lands, brethren, sisters, life & all, and take up his cross daily, & follow him, for such is the rage of Satan, & the malice of the wicked, as against the whole Church in general, so against all the godly, that they never can have, as it were, peaceable hours; but so soon as they have given their names to Christ, and are entered into his school, they have one trouble and vexation or other, to wrestle withal. They see matter of grief, sorrow within them, without them, and round about them. Within them they have wicked rebellion of their own hearts, to be as it were pricks and thorns in their flesh, to gall, and vex, and disquiet them: they have Satan continually casting his deadly and fiery darts of temptations into their souls; And all the world in a manner, they shall see to be as it were banded and combined together against them; in mocks, in taunts; in slanders, in whatsoever injuries, and ill turns and mischiefs they can do unto them. Alas, any one of these were cause sufficient to make the children of God heavy, pensive and sorrowful, for their strength is not the strength of stones, nor their flesh of brosse, as job speaketh of himself, job. ●. 12. in the sixth of his book, but these pierce and wound them deeply, to their very souls: great need therefore the faithful have, to be raised up from this sorrow and heaviness of heart, to rejoice and be made merry in the Lord. for should they have no joy to help to countervail their sorrows, Note. the life of the Christian were too tedious and grievous to be endured, by any the most patient sufferer in the world, (the troubles that accompany it are so many, and the sorrows so grievous; that they would eat out the very heart of the faithful quickly) if it were not that joy, mixed and intermeddled withal, did mitigate the sense, and ease and lighten the burden of them. The wicked have no need to be exhorted to rejoice. As for wicked men, they have no such burden of trouble and sorrows, to be eased of. The devil is not grievous unto them with his temptations, be the temptations what they will be they like them well: they entertain them: they make much of them: they are the welcomest guests that can come unto them, for their is no suggestion of Satan, but it is evil: there is no kind of evil, but the heart of a wicked man, is prone unto it. If the devil provoke him to wrath and anger, the heart is before straying after it: If to uncleanness, to profaneness, to swearing, etc. these are all pleasing motions unto the unregenerate person; Sin also and corruption, that dwelleth and reigneth in him, is not troublesome and grievous unto the wicked man. Nay he is so far from sorrowing because of this corruption, that it is his darling and his delight; It is as his right hand, as his use as his life and soul, so dear is it unto him, yea rather he can endure to have his goods, his delights, yea his very life taken away, rather than to forego this sin and corruption of his heart. As for the world, they and it are in a very quiet and friendly league, for because they are of the world, the world cannot at but love it own, joh. 15.19. as our Saviour teacheth us (joh. 15.19). So that the wicked have no such enemies, no troubles nor sorrows as the righteous have; but they live at peace with their sin, at peace with the devil, and at peace with the world; They have mirth enough and too much for them. They need not as they think, neither care they for God, or any godly mirth to make them merry. No need therefore to exhort the wicked to rejoice, job. 22. that are even surfeited already with joy and pleasure, but the righteous that mourn, the righteous that be heavy; these have need to have God and his servants to comfort and cheer them up. Object. 1 But here it may be replied the righteous man hath indeed need of this joy, whereunto the Apostle exhorts them, but how is it possible that the righteous, so beset and compassed with troubles, can rejoice? for this seemeth to be a strange paradox and opinion to the world; that the righteous can, in the midst of so many troubles and crosses, find any matter to take joy in. Answ. But yet, if we will but open our eyes, we shall easily see that the righteous man, and he alone hath cause, even in his greatest troubles to rejoice and be merry, and even to triumph for joy of heart: for what though the world be bend and banded with all the spite and hate it can, against him? yet even in this hath he more cause of joy, then of sorrow. Read and mark to that end, the words of our Saviour Christ who is truth itself. Matth. 5.2.12. Math. 5.2.12. Blessed are ye when men revile and persecute your, and say all manner of evil against you, for my sake, falsely. Rejoice and be glad; for great is your reward in heaven. For so persecuted they the Prophets, which were before you. To be hated of the world, to be reviled, To be hated of the world a sign of blessedness, and therefore a cause of rejoicing. persecuted, slandered; mark, it is a sign that we are blessed and therefore a cause to make us to rejoice. Nay, we see, that all the hatred, reviling, persecution and slander they can raise, do help to increase our reward, and the brightness of our glory, and the weight of our crown in heaven. Nay hereby are we assured that we are in the strait and beaten way to heaven. For thus, saith our Saviour, they hated, they reviled, they persecuted the Prophets which were before you; as though he should say, by this you may know that you are in the direct way to heaven. For thus have all the Prophets before you, passed thither, and so we see since, our Saviour Christ to have passed this way into glory, and by the same to have carried to the same glory, all his Apostles, Martyrs, and holy men that have lived and died under the Gospel. Behold then, in a word, what joy even the hatred of the world and wicked men affordeth unto us, and that is, that our heavenly reward of glory is both increased, and confirmed and sealed unto us. And to this precept of our Saviour, jam. 1. ●. well agreeth, that of the Apostle jam. 1.2. my brethren count it all joy, when ye fall into divers afflictions: meaning, as I take it, of such as were inflicted by the world, which then was most usual: we must then rejoice; and that withal joy, in the greatest measure, we are able, because thereby, we attain to be patient and so shall be perfect and complete men in Christ. An example of this precept; we have both in the example of all the Apostles Act. 5. in the end, who being beaten for professing Christ, Acts. 5.41. went away rejoicing from the counsel taking it as an honour done to them. And so of this our Apostle (2. 2. Cor. 12.10. Cor. 12.10.) I take pleasure (saith he) in infirmities, in reproaches, in necessities, in persecutions for Christ's sake, For when I am weak, then am I strong. He took pleasure in these, because he found that even by them, God ministered greater strength and comfort to him. Object. 2 But here, again, I know that many good distressed souls will be ready to reply, that if it were, but for the world, and for men, and afflictions thence, they would be cheerful and merry, in these regards we have seen. but now they have not flesh and blood alone and these afflictions, to wrestle against; but against principalities and powers; against Satan the prince of the world, and against spiritual wickednesses which are in high places. These are of great power and of great might; & these are continually laying siege against their souls to take them: how can they be merry that be night and day besieged thus dangerously? especially, of legions of devils, of spiritual wickednesses, that are diligent and watchful night and day to surprise and take their souls. Alas, these are many and strong enemies, and we are weak and in continual combat with them. Answ. I answer, true it is, these enemies are many, and of great power, diligence and subtlety, joined with deadly hate and malice against us. But consider again, be they never so strong and powerful, yet if we do but resist and stand out against them, they will fly from us. Resist the devil saith the Apostle james. james 4.7. 4.7. and he will fly from you. Resist him, though he be never so strong. Resist him, though he have his legions of devils with him against thee, and he shall fly from thee. Mark it: he shall fly, and that from thee. Note. Thou shalt put him to flight, be thou the weakest Christian in the world, Ephes. 6.16. if thou wilt but resist him with the shield of faith, the sword of the Spirit, etc. here therefore we have greater cause of joy and triumph, then of sorrow. For what cause hath he but to rejoice, that may every day so easily triumph over so great and so many enemies? that being a poor weak man, may put to flight whole armies and legions of devils? Object. 3 But some man may except thus: Indeed I have a great promise from God, I shall do this, if I resist; but alas, many times through my weakness I am ready to slumber and to sleep, and cannot be ever as I should be watchful to resist. Nay, I find such a cursed rebellion in my heart, that carries me continually as a slave and captive to the will of the devil. Answ. Indeed I must needs confess, there is a great cause of sorrow and lamentation. Miserable man (saith the Apostle Paul, (Rom. 7. the end) who shall deliver me from this body of sin? Rom. 7. the end. ) But yet we have also, by the mercy of God, sufficient, wherewithal to raise us up in this sorrow: 1. john. Psalm. for we have the Spirit of God within us, to help our infirmities: we have the Angels of God night and day to pitch their tents about, us, to aid us against the evil angels: we have God himself, Psalm. who neither slumbereth nor sleepeth; that watcheth and careth for us. Be we never so weak, and the devil never so strong, God who is with us, will uphold us, and no devil shall pluck us from him, or out of his hands. If I should further enter to lay down all the causes that may and aught to move the faithful unto joy, I should not easily find an end of so large and long a Treatise. Causes of joy. I will therefore, in a word only, entreat every man, who is desirous to learn what cause he hath to rejoice being a righteous man, to consider first thoroughly with himself, how fearful a thing it were to fall into the hands of the living God. Hebr. 10.31. And how terrible a thing the wrath of God is, which shall be revealed upon the wicked and disobedient, even this shall give him great cause to rejoice, 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 glory provided for all them that fear the Lord, in which they shall be like the heavenly Angels, always beholding the face of God in heaven. Yea, their bodies shall become like the glorious body of our Saviour Christ; 2. Cor. 15. and wherein no part of misery shall remain, but all tears shall be wiped from their eyes, and no part of blessedness shall be wanting unto them. Thirdly, let him consider, how sweet the love of God must needs be, even here, unto the faithful soul, when he having loved him even when he was his enemy, and not yet reconciled to him, and that he gave his only begotten Son to the death for him, that he might not perish, but have eternal life: john 1.12. and that he hath now adopted him, and given him the title and privilege to be called his son, and to be the heir of God, Rom. 8. and coheir with jesus Christ: that he hath given unto him, and put into his heart his Spirit, the seal and earnest of his adoption. Fourthly, let him also consider, what a covenant and league of friendship he is now entered into with the Lord, that he can but call and ask of God, john 4.10. and God is ready to lend his ear to him, and grant his suit; that he can but knock and God stands at the door, as it were ready to open and to welcome him; that he cannot seek any good thing at the Lords hands, but he is ready to minister unto him. Nay, that God not only is ready night and day, in season and out of season to hear his moan, and to fulfil his desires; but his eyes are ever upon him to do him good, even then when he thinks not upon it; and that which we never minded to crave at his hands, yea, that the Lord will vouchsafe to come to him, john 14.23. Revelat. 3.20. to abide with him, to sup and to dine and to converse with him, as he promiseth, joh. 14.23. and Revel. 3.20. Behold, I stand at the door and knock: if any man hear my voice, and open the door, I will come unto him, to carry him, as it were, into my heavenly closet, and impart to him of my dainties. But here I stay for this time. THE SECOND SERMON UPON THE SAME TEXT. I Will proceed where I left. The privileges of the faithful set down before as the peace of a good conscience, cleared and cleansed by the blood of Christ, the hope of so great glory to come, and the so blessed communion with God, that they may talk, as it were, friendly and familiarly, and converse with him and he with them; howsoever the men of the world imagine them all to be but dreams and conceits; yet can they not but make the righteous man, that hath the true and lively sense and feeling of them, leap and shout for joy of heart. I will not stand by further reasons, which are many, to enlarge the proof of this point, that the righteous as they have need to be stirred up to joy, so they have just cause, (notwithstanding all that may seem to make to the contrary) to be merry and glad in heart. It is not thus with the wicked, The wicked have no part in this joy. for though they have peace with Satan, and peace with the corruption of their own hearts, yet want they the pardon of their sin, and therefore are at war and enmity with God, though they labour to forget the same; and all that fearful wrath to come hangeth over their heads, and may fall, they know not how soon, upon them. Secondly, they want that imputation of Christ's righteousness to cover their shame before God: so that they cannot assure themselves, that they have any part or portion in the glory of the sons of God, that is to be revealed. They cannot behold God as a loving Father, as their redeemer in Christ jesus. They are wholly possessed with the spirit of fear and bondage, that they cannot with boldness call upon God. They have no promise nor assurance that God will hear them; john 9 nay his ears are stopped that he will not hear them; his eyes are turned from them, that he will not regard and pity their misery. He will have no communion, no society, company, nor fellowship with them. I cease to speak of those hellish terrors of an accusing conscience, that cannot but expel all joy and comfort forth, so oft as their sleepy conscience is awakened, and omit many other things, which might be added to this purpose. By this little which hath been said, the truth of this point is clear; that the righteous, and they alone, have both need and just cause wherefore to rejoice: we will now come briefly to some few uses of this point, and pass to the next in order. Use 1 First therefore, if the righteous only and the faithful have need of this joy, Minister's duty. as we have showed. It is not for the Ministers of God to comfort and cheer up any but these. For we know the Minister is a Physician of the soul, to cure the diseases; and a Chirurgeon to cure the wounds of the soul. Now it is not for a Physician to prescribe to the whole, but to the sick; nor for the Chirurgeon to plaster that which is sound, but that which is hurt and wounded. The wicked are whole, they are not sick or wounded with sorrow. No need therefore have they of the Chirurgeon, to bind up that which is broken; neither of the Physician to restore health, when none is lost: but the righteous man, and he that truly feareth God, he is cast down with sorrow, and hath need therefore to be raised up, when he is sick of sorrow, and hath need of heavenly cheering to restore him, he is wounded in soul every day, and therefore hath need to have the oil of gladness to be powered into his wounds. Use 2 Again, have the faithful, and they only just cause to be merry? let the bad learn then to magnify the life of the faithful, as the most happy and blessed life. For this is certain, he is most happy and most blessed, who hath in deed and in truth greatest cause of joy, and to reverence their gifts, that they may have a part in them. Use 3 Thirdly, have the godly alone need of comfort and cheering, because they are sick and wounded already with sorrow? Then mark the Tyger-like cruelty of the wicked, that are so far from comforting and relieving them as they ought; that they add sorrow to their sorrow, and affliction to affliction, what they can. This is beside all bounds of common humanity, as we know, and savoureth of a devilish nature, to rend and to tear the wounds that we ought to heal and to bind up. But this do the wicked, when they seek to vex and grieve the faithful, that be already wounded and cast down with sorrow in their souls, yea and for that they carry corruption still about them. I say not he is the happiest that rejoiceth most: for that (no doubt) many times he may do; which is but in a very woeful case, as our Saviour Christ saith, woe be to you that laugh: but he (I say) is the happiest man that hath the greatest cause of joy. He is the happiest man that hath greatest cause of joy. For this is the argument of all those blessednesses which our Saviour Christ pronounceth, Matth. 5. the poor in spirit are pronounced blessed, because they have cause to rejoice. So they that mourn, they that be meek, etc. are blessed, because these, though they do not rejoice, yet they have every one of them just cause to rejoice. But to proceed, hath the faithful and righteous alone just cause of joy? Then if thou desirest sound to rejoice, practise carefully and constantly a just and righteous life: for without this faith and uprightness it is impossible (though thou hast made a beginning therein already) ever to find any state that will give thee cause (all things well weighed) to take any joy in it. It is not the throne of a Prince, nor the treasure of the earth, nor the pleasures of the world that can afford it. Use 4 Lastly, hath the righteous man cause to rejoice? then ought he to stir up himself unto the duty following, namely, that he do rejoice indeed. This nature itself teacheth even natural men, that if they see just cause why they should be glad, they will stir themselves up to be joyful and merry. And the rather are the righteous to be moved to this duty, because they have the Lords commandment here by the Apostle to stir themselves up unto it. For is the Lord so careful of his, that he cannot endure to have our hearts possessed with sorrow, but will have it to be expelled thence by his heavenly joys; and shall we be behind in this duty? Shall he command, and shall not we obey? shall he exhort, and shall not we attend to that which wholly tendeth to our own joy and comfort? Ester. 1. King. 8.64. If the King, or prince, command their subjects to be merry as Solomon, 1. King. 8.64. Ester. 5.1. this alone stirreth them up to mirth, though there were no other cause: but the kind speeches and greetings of the prince. And ought not God's voice much more to prevail with us to this end? The limitation of this joy: it must in the Lord. But I come now to the limitation first, and then in due place, to the enlargement of this joy. It is limited first, by the manner of it, that it must be in the Lord, and then secondly, enlarged, by the time, that it may be always. to rejoice in the Lord, is to rejoice for that we know him to be our God all-sufficient, and Christ jesus our Lord: also to rejoice for the Lords cause, joh. 17.3. who alone giveth & ministereth unto us cause of rejoicing. as 1. Sam. 21. in the thanksgiving of Hanna. Mine heart rejoiceth in the Lord, mine horn is exalted in the Lord: So Mary: my spirit rejoiceth, that is, my heart rejoiceth, because of the Lord, who hath given me this cause of joy: and mine horn is exalted in the Lord, who hath been favourable, and gracious unto me. Hereby it is distinguished from many other sorts of joys. By this limitation then, we see the joy of the faithful; which only is true joy, to be distinguished from other sorts of joys; which are many. For some there are, who rejoice in themselves, and in that serving of God, that liketh them; and not in the Lord: as first many natural men, if they have a good meaning, and live quietly and civilly among men, they think they cannot choose but be saved; These men joy, but all the ground of their joy is not from God; but from themselves; from their own blind reason, and the presumption of their own heart: Secondly Papists and such as follow the ancient pharisees; These men not only do many civil good duties, but they fast, they pray, they pay tithe of all they have, they give alms, they abstain from injustice, extortion, etc. They are very strict and very precise in many things; they will not marry, they will not eat such and such meats, and at such times. These men they rejoice also, yea and boast themselves not only, before men, but before God, as the Pharisie did Luk. 18. But their joy ariseth from themselves, and from their own good deeds, and meritorious actions; as they hold them, They rejoice not in the Lord. Others yet there be, who rejoice in the things of this world. For which, indeed, it might be lawful for a man to rejoice, but this their rejoicing is altogether after a sensual and a carnal manner. They rejoice in riches, in honour, in pleasure: but this their joy, it neither ariseth from God, nor endeth in him: but either it proceedeth only from the creature; and resteth in it; or else it is ascribed to their own pains and labour; or for that they have attained to this wealth, or that place, by their own industry, or some friend or other is magnified for it: or else, rather than any part of their joy should seem to proceed from God; it is ascribed to good luck, and good fortune, these all offend in this, that they rejoice in these things, but not in the Lord as the author of every good thing they have. Again there are some that joy in lawful things, but their joy is not taken lawfully, they never weigh whether they use them in such a manner as God in his word hath given them warrant for, or not. They delight and joy in duties of their calling, to look unto their business; This is well: But to be taken up with them as the chiefest matters, and on the Lord's day, the day of the Lords rest, when they should assemble themselves in the congregation of God's people to hear his wo●d and to learn his will, or when they should privately be holily occupied, this is not to rejoice in the Lord: for it is against the Lords will and commandment, who hath given us charge to rest the seventh day. So many other things in themselves, are lawful, and a man may rejoice in them. I mean recreations, and refresh of body or mind after labour, but to spend whole days in them is evil: also the fellowship of marriage, and the liberty of eating and drinking, but if we do them, without thanksgiving, without keeping a measure and moderation, and if we rejoice in any of these actions, (though lawful of themselves) not banishing the sins that accompany them in the world, and observe not a holy and a righteous manner in the doing of them; neither do them by faith, all this our rejoicing is vain and worldly, and not in the Lord: because it is not with those circumstances observed, which he hath prescribed in his word. But of all other, the worst sort is of them; that rejoice in actions simply evil, as in unclean and filthy talking, in swearing, in drunkenness, whoring, and blaspheming of the name of God; Reprove, and rebuke those men for it▪ Their answer is ready, what? may we not speak? may we not be merry? Yes? mirth is lawful. The Lord by the Apostle stirreth up here children unto it: but mark to what mirth, not that which is taken in the sore mentioned sins, and other like unto them, but in the Lord. Complain not therefore without a cause, as if God were too strict and precise to thee, to restrain thee from all mirth: Here indeed is a restraint, but it is from ungodly mirth, from rejoicing▪ as I may say, in evil, thy joy must not be unchaste, dishonest, sensual, earthly & beastly. The Lord is bountiful enough to thee, in lawful joys vouchsafed unto thee, to take thy part in. Learn therefore hence, Use. Try our mirth by these notes. to try thy mirth, for when thou art reproved for thy lewd mirth, it is no sufficient excuse to say, we were but merry: For know, that there is a double mirth, a holy mirth, and an ungodly mirth; a mirth in God, and a mirth in the devil. Try therefore, and examine thy mirth: of whether sort it is. If it be in God. First, God, is always in the one end thereof, and the heart is lifted up in praise, and thanksgiving to God, but for other he will bring thee to a strait account & reckoning. Again, if thou wouldst know that thy mirth is in the Lord, try and examine whether thou thyself art in Christ. For none can rejoice in the Lord, but he that is already in Christ. Be the thing wherein thou rejoicest, never so lawful, observe never so strictly the time and measure in it, this thy joy is but a profane and carnal joy; and not in the Lord. Even the very delight thou takest in moderate eating, and drinking, and recreation, if it be not of faith, (as it cannot be, if thou be not in Christ) it is sin, and therefore not in the Lord. And by this we see, that only the righteous man can be truly joyful. The worldly, and the carnal he may rejoice in lawful things, but he cannot rejoice lawfully, but in a carnal and fleshly manner this joy neither proceedeth from God, nor tends to God, but resteth in the matter: neither is it ruled by the direction of God's words, but is disorderedly carried by the sway of his profane and wicked heart. And as I have said, that we must believe in Christ, and know that our names are written in heaven, before we can rejoice in the Lord; so there are other signs, whereby we may know it, for it being a thing of such worth and excellency, I think it good to set down more evidences of it. We shall therefore better know that our joy is in the Lord, if we love God greatly, that is, more than all that is precious in the world (for the perfection of love is joy) and therefore be careful to obey him, and, if we love our brethren for his sake. And further, if we sigh to be unburdened, 2. Cor. 5.1. and long to be with Christ, which is best of all; for by our rejoicing that we have in Christ jesus our Lord, we die daily: Phil. 1. 1. Cor. 15.31. And therefore by daily growing more ready to die, we do well testify the joy that we have in him. Lastly, if our joy have unfeigned thanks, and fervent prayer for the continuance of it, as her companions, for so doth the Apostle require that it should be accompanied, it shall well appear, that we rejoice in the Lord. And here an other thing shall not be out of season to signify to the reader, that while he is commanded to rejoice in the Lord, Thes. 5.16. he must know that it nothing derogateth from it, to delight in the word of God, which David oft professed, that he did, and that it was more sweet to him, than the honey to his mouth: To rejoice in the word etc. hinders not our rejoicing in the Lord. for the word and the preachers that bring glad tidings out of it, are the instruments and means whereby we delight in the Lord. And when we are taught to rejoice in the Saints which are on the earth, and such as excel in virtue, it hinders nothing our rejoicing in the Lord, but furthereth it; Psa. 1 6. seeing they are heirs of the promise of life with us, and therefore helpers of that joy. The same I may say of rejoicing in a good conscience. For that is a testimony of our rejoicing in the Lord. These and the like concur with our joying in God, and are all helpers of that joy. And so that remaineth still firm, that he that will rejoice, should rejoice in the Lord. The enlargement of this joy. Now I come to the time when and how long this our joy is to be in God, and that is, always: the Lord (so that we will be contented but to limit our joy within those bounds we have seen) is liberal and bountiful for the time, he doth not stint and limit us to any set and certain time, but he will have us to rejoice in him evermore. Herein differeth the joy of the faithful from the joy of the world, that worldly joy is never constant and perpetual, Prou. 14.13. but even in laughing, as Solomon teacheth, the heart is sorrowful, and the end of that mirth is heaviness. The righteous may rejoice at all times. But the joy of the faithful flourisheth at all times, and in all seasons, it is like to the Laurel tree, that neither winter nor summer casteth the leaf. For this joy hath continual means to feed it withal: neither can the righteous man, if he consider it, ever want cause to joy and be merry in God. We have seen the righteous man hath cause to rejoice in affliction, and so much more hath he in prosperity. He hath cause to rejoice when he prayeth, because God is near to hear his prayer; and when he readeth, because he seeth God to speak to him in his Word, and to give peace unto his conscience. And in all things he goeth about. And so in every thing: the righteous go about, they have cause to go joyfully about it, their calling especially be it never so base, Deut. 28.47. yea even the poorest labouring men if they be God's children: they are then employed in God's business when they are about their calling, he hath set them in: the servant, when he is about his master's business, he may rejoice in doing it. Ephes. 6.6. For read (Ephes. 6.6. you shall see that which their masters set their servants about, is called the will of God, and that in serving their masters with care and in a good conscience, Psalm 19.11. they serve God and Christ. And God will give them a reward and pay them their wages for it. They rejoice also when they have occasion to give and distribute; for they are assured, that what they give to the poor and needy brother, they give to Christ, and that in feeding him, Eccles. 7.2. they feed Christ, in clothing him, that they cloth Christ, Revel. 14.14. yea they rejoice in death itself. For they know it is not to them as to the wicked, the end of joy, and the beginning of sorrow. But it is the end of all labour and sorrow, and the beginning of great and eternal joys. Use 1 The use of this last point may be first to teach us, to acknowledge the tender respect that God hath over his children, that though he wean them from the joys which here men take in toys and trifles of this world, yet he leaveth them not destitute at any time of joy and comfort; but willeth them to rejoice always: for we know that every commandment of the Gospel hath a promise annexed unto it, if by faith we lay hold on it. If he command us to repent, (in the Gospel) this commandment hath a promise annexed, that is, if by faith we endeavour to repent, we shall repent. So when he commands us to love our enemies, he gives with all to his a promise, which being by faith apprehended, enables us to that duty. In like fort, God commanding us to rejoice always, promiseth, if we be not wanting in our faith, we may ever continue to rejoice. Use 2 Secondly, if this be a duty which the Lord requireth of us at all times, that we rejoice in him, we ought continually to look and have an eye into our hearts, to see whether this joy in the Lord be there to be found or not: Note. and if we find it not, never to rest until we find it wrought in us: yea we are to look in whatsoever we set ourselves unto, that we find this joy to carry us, and accompany us in the doing of it. For as it is said (2. Cor. 9.7.) The Lord loveth a cheerful giver: so the Lord loveth a cheerful server and worshipper of him, a cheerful hearer, and cheerfulness in every good duty. If we had more knowledge, we might better rejoice: if we pray, he requires cheerfulness in prayer: if we be employed in our calling, he requires that this also be performed cheerfully, and with a glad heart. here than cometh to be reprehended, Note. that natural dullness and deadness of men, when they come to pray and to do any duty of God's worship. For we should come unto them with our hearts filled and replenished with joy. So should we to whatsoever good thing and business of our calling we set ourselves about. We must not go heavily about our business, as a bear that had need to be haled and pulled to the stake, Neither wish, Oh that this business or that work were done. If God in thy calling appoint thee unto it, thou must go about it cheerfully. Hebr. 13. Thus Ministers (Heb, 13.17.) must watch over their flocks with joy & cheerfulness, though the duty be very full of care; and slightly rewarded of men. And jacob, we read though his service was very laborious and toilsome, which he did unto Laban, Genesis. being pinched with the frost in the night, and the heat in the day▪ yet the time of his service seemed but short unto him. One cause whereof (no doubt) was, because he willingly took joy and delight to walk in the duties of his calling, with painfulness and diligence. So should Masters rejoice in providing for the family, and doing the duty of Masters. Servants, in pleasing their Masters, and doing the duty of servants. O● how happy and joyful a sight were this, to see every man thus to travel with joy and cheer in his calling? To joy, I say, not after a natural and carnal manner, but with a holy and religious joy, in doing both the general duties of Christianity, and the particular duties of his own proper and peculiar calling. This would cause both great joy to every man in his own conscience that thus walketh, and give much encouragement to all that shall see and behold it. THE THIRD SERMON UPON THE SAME TEXT. Philip. 4.4. NOw to go forward in the Text; the repetition which followeth after, thus, (Again I say rejoice) briefly showeth us, first the earnest affection the Apostle had to draw them to this duty, which proceeded from the abundance of his love, whereby he thought every one of their joy to be his own, as ye may read, 2. Cor. 2.3. He accounteth both the joy and sorrow of the Corinthians to be his, 2. Cor. 2.3. as they took his to be theirs. Secondly, this proceeded from the reason I touched before: because himself was filled with this joy: and it is of that nature, that in whose heart soever it is, it cannot but dilate and communicate itself to others. As we read of the jailer, he rejoiced, and he could not keep this joy to himself, but communicated it to his whole house (Act. 16.) For it is said, he rejoiced, having believed with his whole house. So Lydias heart being opened, Acts 16. and dilated by the holy Ghost, and the joy of the Spirit, she made her whole household partakers (so far as she could) of the same grace. The end whereunto this repetition tendeth, is to make the exhortation more forcible: and to imprint it the better and deeper in their hearts, minds and memories, and to make them more careful of the practice of it. For where the Spirit of God useth these often doubled exhortations, we must and aught to employ our greatest care, and as it were, our double diligence to learn them. Object. But you will say, wherefore was the holy. Ghost so earnest to repeat and redouble this precept above others? Answ. I answer, First, because this is a duty (as we see) that is necessary and requisite in a Christian at all times. Reason's why this precept is redoubled. As without the which he can neither hear the Word aright, nor pray aright, nor do any duty of his calling as he ought. And if it be asked how other do, that have no part in this joying in the Lord: I answer, they joy in sin. And it would be seen, that the wicked would be utterly weary of their life, but for their goods and delights that they have. Secondly, this duty of rejoicing thus in the Lord, is the ground of all our thanksgiving unto God: which is a main and principal part of God's worship. For no man can truly be thankful to God for any thing, but he who hath wrought, by one means or other, some holy and heavenly joy and delight in his soul. Again, thirdly, this rejoicing in the Lord, is a duty very hard to perform: for though it be easy for a man in worldly prosperity to rejoice after a natural and worldly manner; yet to rejoice in the Lord, and in a righteous and sound manner, this is a most heavenly duty, and as crossing to the dampish and earthly spirits of men, as any thing can be. And therefore we need, as it were, the more pricks and spurs to quicken us on to this duty, being of ourselves so flow and dull unto it. David, though he had an extraordinary measure and portion, for the most part of this joy was wrought in his heart by the Spirit of God; yet he complained oft of the loss and decay and absence of these heavenly joys. Read the fourth Psalm, Psalm 4.43. vers. 43. Why art thou cast down my soul, and why art thou disquieted in me? Trust still in God, etc. His soul was so vexed, cast down and disquieted in him, that he could not raise it up to any joy and comfort: so it is with the best at sometime. Further observe, whom he here exhorteth thus often to rejoice in the Lord, and that is, the faithful, that already had this joy begun in their hearts. These men that already do rejoice, they must rejoice, and again rejoice in the Lord. It is not for a righteous man to begin a good thing, but he must labour to perfect and increase it to the end of his life. 1. john 5.13. Mark a notable place to this purpose (1. joh. 5.13.) These things have I written unto you that believe in the name of the Son of God, that ye may know that ye have eternal life, and that ye may believe in the son of God. He writes to them that believe, that they may believe. And in the first chapter and fourth verse, he writes these things to them that rejoiced already, 1. john 1.3. that their joy, which was begun, might be full. So thus our Apostle in this place writes to them, that already rejoiced, that they rejoice in the Lord; to them that rejoice in part and in some measure, that their joy might be full. The Minister's duty. here than we see, first, what is the duty of the Minister, and that is, (that he content not himself to have laid a good foundation of saith in his people; and of joy and hope, and such other good virtues. But he is to build them up, that they may grow from faith to faith, from hope to hope, and from joy to joy: even so long as these or they may grow, which is as long as men live in this world) it is the Ministers duty to continue his exhortations unto them. It is not for him to say as many reckless and godless Ministers: I have taught them more than they have learned already; when they have learned that, I will teach them more. No, thou must teach and exhort them the same duties again and again, and never give over exhortations, till thou hast by the mercy of God even filled them with joy, and faith, and patience. And with all we see the duty of the people: The duty of the people. It is not enough for them to say; They believe already, they need not more preaching, to exhort them to believe: and they rejoice in God already, and therefore need not to be exhorted to this joy. But rather, it is mere and necessary for them; to have (with the father of the possessed child (Mark. 9.24) at least) one eye upon their infidelity, as well as the other upon their faith, and to say, I believe, Lord, help my unbelief. Believest thou? well, yet thou hast remaining a great deal of unbelief. Dost thou rejoice? yet remember thou hast need again, and often to be exhorted to this duty, that thy small joy may grow in the end, to be full and complete, that even thou mayest with peace resign thy soul into the hands of God. The text being thus unfolded, and the use of it set down; yet two things I see of necessary use to be added, before I make an end. The first is the answering of some objections rising from the former doctrine. The next is; that seeing the necessity, the profit, and the difficulty of performing this duty, is such as I have in some sort showed, I think it not amiss to spend a little time in teaching, how a man may both procure this joy, if yet he never had it: and keep, and increase it, if he have it, and recover it, if at any time he have lost the sense and feeling of it. Object. 1 For the objections, these are some, why Christians cannot always rejoice, to wit, seeing many of them are usually heavy and sad: yea so far, that they cause other to be so, and they make many to think, that their religion alloweth no joy: which holdeth some back from it; and therefore such are far from rejoicing in the Lord always. Answ. To this I answer, that examples are not to be alleged against rules: for such, as are sad, of God's children, have not yet learned to know their liberty, that they may rejoice, as I have said, but would most willingly, and shall in time do so, but in the mean while are to be pitied, and helped forward, and therefore these hinder not the truth before mentioned, that the righteous cannot rejoice. Object. 2 Again, it is objected, that some who did rejoice in the Lord, have left and given it over, and take up their joy in other things, as though either their heavenly joy could not be held, and as though they had done more than they could defend. Answ. To the which I say that either they had no good ground nor warrant to rejoice so at first, or if they had, they sin in leaving it off, and must return to it again. Object. 3 Other say, they cannot rejoice, as they did when they were first enlightened, Answer. to believe. To whom I say, that either they labour not to preserve it so carefully, nor their faith from which it cometh, Rom. 15.13. neither prise them both, as they did when they first believed; or if they do, than they may still rejoice as they did at the first: if otherwise, then what marvel is it, that they cannot rejoice, as sometime they did: let them repent their negligence and sin, and do their former works, and God will restore their joy to them, yea, and that rather more sound, which they were wont in him to find. Object. 4 And where it is demanded, how can they rejoice in tribulation? Rom. 5.5. Answ. I say with the Apostle they may, through hope. For though no affliction be for the time present joyous, but grievous, yet the sense of heavenly joy is only abated for the time, Pet. 1.7. but shall return again, and as S. Peter sayeth: it is meet if need be, that we be in heaviness for a season, that the trial of our faith, being much more precious than gold that perisheth, may be found to our honour. And yet when God will, he giveth joy in heaviness, as to Paul and Silas who sung in the dungeon at midnight: and more than that, as Daniel was enabled to rejoice in the Lion's den, the three children in the fiery furnace, and the Martyrs in our remembrance, did at the stake. Object. 5 As for such as ask at the hearing of this, why may not any rejoice in the Lord, as well as these before spoken of? Answ. I answer: seeing they have set their delight in other things transitory, or evil. For as the Prophet adviseth, the rich may not rejoice in their riches, nor the wise in their wisdom, but he that will rejoice, let him rejoice in the Lord. For no one of those rejoicings can stand with this. Thus much for answer to the objections, the other thing is, how this joying in the Lord is to be gotten, kept, and recovered being lost. which that you may the better regard, and diligently attend unto; Know this of a surety, that he that is not in some measure partaker of this joy here; He that is not partaker of this joy here, shall never partake the joys of heaven. shall never be partaker of the joys in heaven. For as our spiritual life whereby we live in Christ, is not begun but in this life: so certain and doubtless it is, that this joy which is a fruit of that life, must either be begun here, or we shall never pass into them joys in the kingdom of heaven. Despise therefore this joy, and scorn it, as many do, who count it but a fantasy, and withal, thou refusest the joys of heaven, whereof this joy is but the beginning. On the contrary, procure, keep and increase this joy, and these are a certain and sure pledge unto thee, of the joys of the life to come. And the more thou canst fill and fraught thyself with this joy, the nearer dost thou come unto the life of the Saints in heaven. For this joy here on earth, and that in heaven, is not differing in kind. But the joy of the faithful militant, is the same with that of the faithful triumphant. The same, I say, for the nature and kind of the joy, though not for the degree and perfection of it. So that as I said, the more we grow on in this joy, the nearer we come to the blessed life of the Saints triumphant. Let us then see by what means this joy of heaven may be here begun in us on earth. How this joy may be begun here in this life▪ we must first be reconciled to God. And first this is a clean & an evident truth; that we can never attain to any true and sound joy in the Lord, until we be by faith in Christ reconciled unto him, For until then, so far are we from taking any joy in him, that we take the greatest pleasure in estranging and withdrawing ourselves, so far as can be, from him. As Adam before he was reconciled unto God after his fall, he could not endure the sight and presence of God, but hid himself amongst the trees of the garden. As well can the thief take pleasure in the presence of the judge, that is to condemn and pronounce sentence of death upon him, as we can rejoice in God the judge, and the avenger of all our sins committed against him. Reconciliation to be proceeded in by three degrees. Now than that we may know how this reconciliation is to be made with God, without the which we cannot joy 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 understood of us, as a light into our hearts: to see what heaps of filthy sins lie in every dark corner of our hearts: to see what are the duties required in every several precept; and how we have omitted them: what sins are condemned in every precept: and how and in what degree we have sinned in the commission of them. Secondly, we are to weigh the judicial sentence of the Law against us. Cursed is every one that continueth not in all things written in the Law, to do them. And then not to bless ourselves, that yet all shall be well, nor to make a league and covenant with hell and death, which shall not be kept: but in token we believe, our hearts must be filled with sorrow, and all our vain rejoicings are to be turned to mourning, till we melt and relent, be abased and humbled thereby, and brought to an utter despair of all help in ourselves. Thirdly, being thus truly cast down in our own souls, we are then to learn to know, what means God hath appoined, to free us from the bitter curse of death and hell. The means he appointed for the freeing us (were) the death, passion and the obedience of Christ jesus: that he might undergo the curse and wrath of God for such lost and forlorn ones, as we are: and that we might be freed from it, and so make a full and perfect satisfaction for us: and fulfil the Law, that his obedience might be imputed unto us. But yet this passion and obedience of Christ are not ours, except they be applied to us by faith in the promises of the Gospel. These promises therefore are to be known, and then by faith to be laid hold on: the promises tending to this purpose, are every where very comfortable and plentiful in Scripture, joh. john 3.14. 3.14. As the Serpent was lift up in the wilderness; so must the Son of man be lift up: that whosoever believeth, should not perish, but have eternal life. For God so loved the world, that he sent his only begotten Son, that whosoever believeth in him, should not perish, but have eternal life. Which being so, how can it be that we being freed from the sting, affrighting and thundering threatenings of the Law, and translated by this faith into the glorious liberty of the sons and daughters of God, but that we should be exceedingly ravished in joy at this so unspeakable love and mercy of God unto us? If only we were freed from the curse of the Law, which is eternal death and torment, and had only this hatred of God turned from us, that he should no more hate us, this were cause enough, one would think, if we did duly consider it, of great rejoicing. But truly to believe that God should further love us, and love us, as it were, above his own Son, that he should wound him to spare us, and curse him to bless us; that he should kill him to quicken us, that he should abandon and forsake him, that he might again take and receive us; this I say, to believe, it cannot but cheer and rejoice the saddest heart, and heaviest soul that ever was. It is said in the Acts, Act. 2.42. All that believed continued in the Apostles doctrine, and ate their meat with gladness and singleness 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 rejoice and be merry in the Lord; notwithstanding all the snares and dangers, that infested them on every side. And the Apostle Peter writing to all the dispersed believers of the jews in many countries, in his 1. Epistle, 1.8. saith, Ye believing in him, that is in Christ, though you see him not, you rejoice with joy unspeakable and glorious. Though Christ were absent in body, yet this faith of theirs in him, made them all to rejoice, with unspeakable and glorious joy, as the people of Samaria did after they believed in Christ. Thus than we see briefly what is the only way to attain, and come unto this joy here in this exhortation of the Apostle commended unto us. But I have both in a direction, and in Sermons handled this at large, and will say no more of it. Let us now see when we have it, How to keep and increase this joy. The first mean. how we may both keep and increase this joy in our hearts. And this is to be done by many means. The first and the most principal is, by the reverent, heedful and attentive hearing of the word of God. For that, as it hath been the principal mean of God to beget faith, and to breed and begin this joy in thine heart: so is it the chief and sovereign mean, whereby God will both continue and increase this joy in thee: for he hath given this charge to his servants; whom he trusteth with his word, to reveal and to discover daily in the preaching of the Word, more plainly unto us the riches of his grace in the Gospel. Now it cannot be but the more clear fight we come to have of the mercy of God in Christ, the more our hearts must needs take joy and pleasure in it. Secondly, by the preaching of the Word, we have not only the eye of our understanding cleared, and the mists and veils of our ignorance remedied, but our affections are also whetted on to a greater delight and joy in the goodness of God already known unto us. Our memories also are continually renewed and refreshed, when we hear the same or the like doctrine, promises and exhortations iterated and repeated unto us. Would we therefore ever have our joy to continue fresh and flourishing, then let us never be weary of hearing the word of God taught and preached unto us: this was the seed of our joy, and this is that which feedeth it, causeth it to continue, grow and flourish, and without which, it cannot but wither, decay, and die in us. The second. But besides the preaching of the Word, the Supper of the Lord is very effectual to this purpose. For hereby these mercies, the cause of all our joy, are brought, not only to our minds and memories, which is done by the preaching of the Word; but nearer yet, even to our view, and touch and taste, that we may after a sort even feel them with our hands, and see them with our eyes, and taste them with our mouths. The third. To this seal of the Word, we should add the daily and continual reading of the Word and Scriptures of God. For what are the Scriptures, but as one well termeth them; the letter of the Creator to the creature, the letter of God unto man? If we be delighted in reading over many times, the kind letter of some special friend, unto us; we cannot but much more joy in reading so kind and loving writings of God unto us. But the word of God is more fitly, as I take it, in the Scripture called the will and testament of God. For herein the Lord hath set down what inheritances, what bequeathes and legacies, he hath willed and bequeathed unto us. Can we read these continually, carefully and attentively, and not be moved to joy? No, it is impossible. For it is not in this Testament of God, as it is commonly in the wills of men. There, though there be many and great things bequeathed; yet in a few readings over, a man may come to sound the bottom of them. But the will of God containeth an endless and bottomless sea of riches, that a man can never sound the depth, nor reach the bottom of it. Note. If he could read over the Bible ten thousand times, every time he should find, if he read it carefully and heedfully, new matter of joy, and more causes of rejoicing then ever he found before. Practise therefore this duty of reading: oh! how glad would many great Kings and holy Prophets have been, to have had these holy books of Scripture to read, which we have now, and could not? To have had (I say) those books which we now have, and are contented to let them lie by us the whole day, or week, and never look into them. They rejoiced to read continually the dark and obscure promises of the books of Moses and the Prophets: but we scarce vouchsafe to read the clear and manifest declaration of the glorious Gospel of Christ; as it is by the Evangelists and Apostles written and recorded unto us. Their care in this, and our carelessness in reading the Scriptures, is one cause why they in those dark and misty times, rejoiced by faith to see the day ●f Christ to come, and we scarce rejoice to behold the 〈◊〉 ●hrist past, and recorded unto us. Ye are therefore all 〈◊〉 be exhorted, that are desirous of this happiness and joy, whereunto you are by the Apostle exhorted, if ye can read; that ye take even every day, if it may be, some little time, some quarter of an hour at least, to read something in the Scripture or some godly books, which may make you the more joyful and merry in God, all the day and night after. If ye cannot read, nor cannot get convenient means to learn; yet be careful that your children or servants may, that at the least you may hear them read. men's excuses answered. I know men will be ready here to find excuses. Thou dost not understand it, thou wilt say, when thou readest it, or hearest it read. This, it may be true in part, some things thou canst not understand: but many things, and those that most directly serve to comfort, to instruct and cheer thee, are so plain and easy, that it is impossible not to conceive them. For therefore hath the Lord written the greatest part of Scripture, not by men of deep and profound learning; but by shepherds and fishers, and herdmen, and tentmakers, that the simplest man that is willing to learn, might conceive them: and no pretence or excuse might be left to them that will not. Again, thou wilt be ready to find excuses from the business of thy calling: thou hast wife and children to care for, and a family to provide for: therefore thou must follow thy calling, to provide for them and maintain them. These are idle and cold excuses: for what if thou hast not only thyself, thy wife and children, and family to provide for; but hadst a kingdom to rule and to order the cares, troubles and businesses thereof? these are no sufficient excuses to exempt thee from the reading, and the daily reading of the word of God. Mark the charge that is given to the King, Deut. 17. the end. He is to have the book of God continually by him. And what must he then do? let it lie by him for a show, or for other men to read in? No, he must read in this book. And mark, when? All the days of his life, that he may learn to fear God, and to keep the words of the law, and not 〈◊〉 from the commandments to the right hand, nor to the 〈…〉 may prolong his days. This duty that is there laid upon 〈◊〉 King, lieth upon every Christian, he is to read the word of God, that he may observe it, and it may be well unto him joh. 5.39. Christ speaketh it to all the jews. Search the Scriptures, which they must do by the continual reading of them. And every where, our Saviour Christ allegeth to them the reading of the word, saying, Have you not read what David did? and, what the Scripture sayeth, the stone that the builders refused, Acts. 4.11. is made the head of the corner. He that readeth let him consider, And Revel. 3. Blessed is he that readeth, and heareth the words of this book. And without this reading often of the word, it is impossible, to resist readily the temptations of Satan. For the devil will bring such colour of Scripture, for his temptations, as we cannot resist, if we have not by diligent reading, the Scripture ready at hand, and upon our finger's ends, that we may answer with our Saviour out of the Scripture, It is written, and, again it is written: and so against every tentation. Some will here excuse themselves from their ability. They are poor men and they are not able, to lay out the money to buy them a Bible withal. But alas, this is easily answered: For there is no man, I take it, not among you that are of the poorer sort, but he will find spare money, at least, once in the year, to make merry withal, and to refresh himself, for all the labour and travail of the year; why? canst thou then find money to lay out, to make thee merry for a day, and wilt thou not find money▪ to bestow upon the Bible, and book of God, which may make thee merry the whole year, and make thee every day as it were, a joyful feast in thy conscience? Read therefore, and to this end, if thou wouldst hear more of reading, read a Chapter of this argument in my book, the third treatise. But yet also to thy reading, A fourth mean holy meditation and conference of the word of God is to be joined. For examine and thou shalt find them that have attained to the highest degree of joy in the word, to have been continual meditators and conferrers of it; and by meditation and conference to have nourished and fostered this their joy. David that was a man even filled with this heavenly joy in the word, and therefore crieth out, Psal. 119.13. part, How sweet is thy law unto my mouth? yea sweeter than honey unto my mouth. This David, I say, was a man of daily and continual study and meditation in the word: vers. 1. he saith, Thy word it is my meditation continually. And in the sixth part, I will talk of thy testimonies before Kings▪ and will not be ashamed. The presence of Kings and great Princes should not abash him; but even before them, he would confer and talk of the word of God. Read an excellent place to this purpose containing both an exhortation and a promise. Josh. 1.8. The Lord commandeth joshua that he let not the book of God go out of his mouth. It must not go out of his mouth, that is, he must be talking, speaking, and conferring of it. Secondly, he must meditate therein day and night, that he may observe and do, according to all the law of Moses, that so he might prosper whither soever he went. So that, wouldst thou prosper and rejoice in whatsoever thou goest about? the way is to meditate, talk, and confer of the word of God. And in the first Psalm, they that meditate in the law of God day and night, are pronounced blessed. For whatsoever they do, shall prosper. Which prosperity hath always joy as an attendant upon it. But as all meditation of the word is a mean, in some sort, to continue and increase our joy in God: so especially meditating and conferring of the most gracious and comfortable promises of the Gospel. The meditation and conference of these are as it were bellows, to blow and kindle the sp●●●es of our joy, which are in our souls. So then, we see the hearing of the word preached, and the reading of the word written, and the meditation and conference of both, and especially of the comfortable promises of the Gospel, are singular means to continue, and to increase our joy in the lord The fifth mean. Practice. But withal, let us remember to join to these the practice of the word, thus heard and read, and meditated and conferred on. In that place I quoted, Josh. 1.8. The law must be in his mouth; he must speak of it, and he must meditate in it. But to what end? to rest there? No: but that he may observe, and do according to all the law of Moses, etc. and then he should prosper. For this is a most certain truth, that without the practice of the word, neither hearing, neither reading, neither conferring, neither meditating, can cause or continue any sound joy in the heart. Read 2. Ecclesiastes: Surely, saith the Preacher, to a man that is good in his sight, Eccles. 2. God giveth wisdom, and knowledge, and joy: but to the sinner he giveth pain, etc. God giveth joy (saith the Preacher) to him that is good in his fight. Read again joh. 15.10. If you keep my commandments you shall abide in my love, as I have kept the commandments of my father, and abide in his love. And then immediately he addeth in the next verse: These things have I spoken unto you, that my joy may abide in you, and that your joy may be full. Our Saviour giveth charge to his Disciples, to keep and to practise his commandments, that his joy may abide, and that it may grow to be full in them. Many places might easily be alleged to this purpose. Proverbs 29.6. In the transgression of an evil man is his snare, but the righteous doth sing and rejoice. The wicked man by his transgression insnareth and entangleth himself in sorrow: but the righteous that directeth his way by the word, he shall be merry, and sing for joy. The scripture in sundry places beateth upon this point: and therefore I will not stand so upon it. Do we therefore desire to lead and live a joyful life? Let us become good men by the practice of God's word. Otherwise let us not look to have our joy continue. But rather let us look for sorrow, yea for sorrow upon sorrow. As it is written, Psal. 32.10. Many sorrows shall come to the wicked man. To these means that I have spoken of, may be added, Psal 32.10. some, that are touched by this our Apostle, 1. Thes. 5.17.18. The sixth mean. Prayer. etc. For having exhorted them in the 16. verse to rejoice always. In the words following, he showeth by what means they may continue this their joy. And that is, first by continual prayer. For we have the promise of Christ, that whatsoever we ask of God, according to his will, in the name of Christ it shall be given unto us. Now this we know, and are well assured of, that it is according to the will of God, that we should rejoice, so that if we pray for it earnestly, and continually, he will be most willing and ready to grant our petition. Seek therefore the continuance and increase of this joy at God's hand, and thou shalt find it, knock for it by prayer, at the door of God's mercy, and he will give it unto thee. But alas, this duty of prayer for joy is carelessly, for the most part, neglected. Men presume, as it should seem, they can keep it well enough, though they never sue and seek to God for it, the fountain and author of it. If they that have continued a long time in Christ's school, should try, and examine how small proceedings they have made in this Christian duty, and search to find out the cause of their so little profiting, they shall find by trial, one main cause to have been, the neglect of prayer for so excellent a grace as this is. The seventh: Thanksgiving. Next unto prayer, the Apostle, in the place before named, addeth thanksgiving: For though we crave and beg never so much, this joy at God's hands; yet if he send us joy according to our desire; and we be not mindful to return thanks unto him, he will withhold and withdraw his hand from giving it to us. God indeed hath bound himself to give grace, and to give joy unto them that ask it; but yet so, that they be thankful after: without which thankfulness for benefits received, they, that come to God, plainly declare that they pray not as they ought. For when we pray for joy, or pray for any grace, we are not simply to rest in the desire itself: but our desire must aim at a further end; and that is, that we receiving these, may praise and bless God for them. Mark the Prophet David in the sixth Psalm, in the thirtieth Psalm, and in divers others: he desireth that the Lord would give him life: but he asketh not life simply, that he might live; but because the dead cannot praise God, here as the living do. And therefore desireth life, that living he might praise God: After the same manner, is framed also the prayer of Hezechiah Esay. 38. So therefore we are to pray for life, that living we may praise God: and pray for joy, that rejoicing we may praise him. we are not to ask life simply to live, but that living we may praise God, neither are we to ask joy simply for itself; but, that rejoicing in God and in his goodness, we might have cause, and be the fitter to bless God for it. And thus if we come to God for supply of new joy with thanks, for the former obtained, God is ready, and willing to hear us, But seeing I cannot go through all the means of preserving our joy, at this time, I will here stay for this time. THE FOURTH SERMON UPON THE SAME TEXT. NOw to proceed where I left, The eighth: Not to quench the spirit. the next duty prescribed by the Apostle for the continuance and increase of our joy, is, That we quench not the Spirit. Where, by the spirit, I take to be meant, the good motions of the Spirit of God in our hearts. For when these good motions, caused in us by the spirit, are cherished; the spirit of God is cherished: and being cheered so, he cheereth and filleth our hearts with joy, and anointeth us with the oil of gladness. On the contrary: quench these good motions, and thou quenchest the spirit of God, which should cause this joy in thine heart. Therefore, cometh there at any time, any good motions into thine heart? be careful, by all means possible, to entertain them, to cherish and to make much of them. So shalt thou make glad the good spirit of God, and he shall give peace, and joy to thy soul. But is this commonly practised? Nothing less. For as it was said of the Israelites, forty years long, they grieved the Spirit of God: so may it be said of the most among us, our whole life hath been, a continual grieving, and provoking the good spirit of God. For which of us can excuse ourselves, but that we have had divers good motions, sometimes from others, sometimes from ourselves; and yet we have resisted them. Sometimes we have been moved to hear the word of God; yet either for some vain pleasure, or small profit, we have neglected it. Many times we have had a motion to leave swearing, cursing, lying, and some especial sins we have been given unto; yet have we not cherished these motions: nay we have banished them away, and shut; as it were, the doors of our hearts against them. No marvel therefore, the spirit of God affords unto us so scanty measure of heavenly joy, when we thus daily and continually grieve him; when as fast as he kindleth any grace, or good thing in us, we are ready to quench it, and as it were to cast water upon it. Note. If we will have joy, we must make much of the Spirit of joy: that we shall do, if we never cross any good motion, but be ready with all cheerfulness and alacrity, to foster and to cherish it in us: so that of a good motion, it may grow to be a settled and a constant affection in us: otherwise look for no joy from that Spirit, whom thou carest not to grieve. Rather fear, as justly thou mayest, that heavy sorrow, or at least a deadly and senseless numbness will befall thee. For experience hath showed most fearful examples, not only of them that have lost their joy for a while; but of them that have died in most lamentable despair, by resisting these good motions: and others, that for all the time of their life, with all the means they could use, were never able to recover the feeling of their joy again, lost by the resisting sometime of one good motion: quench not therefore the spirit, that is, the good motions of God's Spirit. Quench evil motions. But yet if thou wilt keep thy joy, remember and be careful to quench another spirit, that is, all the motions and suggestions that he seeketh to put into thy mind. For as the Spirit of God is the Spirit of joy,; and being cheered by thee, will cheer thy heart in God: So Satan is a spirit of heaviness, and a spirit of despair; entertain him and follow his motions; and thou fallest into the way of despair and heaviness: resist him and his suggestions, and thou shalt both cheer the Spirit of God, and free thyself from all that sorrow and heaviness, that the devil seeketh to bring into thy soul, Our joy in the best things must be predominant. Again, that thou mayest keep thy joy in God: remember it is not sufficient for thee to keep some kind of joy and delight in good things: but thy joy in these things, must be a predominant, Note. & an everlasting joy. For if thou suffer the delight of any earthly matter, to possess & to occupy the chief place in thy heart, thy true joy is gone. Herod, he had some kind of joy in hearing john Baptists preaching, whereupon also he did many good things, but because his joy was not predominant, but the joy of pleasures did exceed it, which he took in his incestuous adultery, therefore he lost even that joy he had. And this experience teacheth us, that the setting of our joy upon one thing, removeth it from other things: he that hath his chief delight taken up in his profit, is the less set upon pastimes: & he that is chiefly set upon one pleasure, is less bend unto another. But this must needs fall out rather, that in the settling our minds upon earthly pleasures, we shall withdraw them from heavenly joys. For there is a far greater odds & contrariety between earthly pleasures and heavenly joys, then is between one earthly pleasure and another. The rule therefore is, that we use a temperancy and a moderation in the lawful pleasures of this life, and so rejoice, as the Apostle teacheth us, 1. Cor. 7.30. as if we rejoiced not. And this rule we must remember, is to be kept even in lawful pleasures, and such as we have good ground and warrant to use from the word of God. For as for pleasure in sin, be it in any time, in any place or company, with what circumstance soever, it hinders and quenches our rejoicing in God. But you will ask me, How this may be attained. how you may come to have a predominant joy in the best duties,: for it is not an easy matter to alter our affections, set upon these inferior delights. I answer, we shall come to a predominancy of delight in good things, if we be ever diligent in accustoming and exercising ourselves in them. Accustom thyself to earnest prayer, and thou shalt delight in nothing more than in calling upon God: exercise thyself in repentance and mortification of sin, and this shall become every day more easy and less grievous, yea and in the end delightsome unto thee. On the contrary, dost thou find thy heart taken up with over great delight in the things of the earth? The daily and diligent exercise of holy and heavenly duties will slake, and quench thy joy in them. And again, as by the practice of them, thou hast taken that delight thou hast in them; so if thou shalt disuse, and unaccustome thyself from them, both from the practising of them, the speaking of them with pleasure, and the musing and thinking upon them: thou shalt lessen and diminish thy joy in them. For this experience can teach us, Note. always they take greatest delight in any thing, that give themselves most to the practice of it. None so much given to the love of drink or wine, as they that are continually lying at it. And it was a good precept given by a Heathen Philosopher, which may well beseem a Christian to learn: that a man should make choice of the best life, and custom would make it easy and pleasant unto him. We must not first look for joy, and then to practise good duties; but we must labour and sweat with exercising and accustoming ourselves thereto, and afterward we shall find true joy, from the continual practice of them. Practise sobriety, patience and mildness, and a delight in them will follow of it own accord. Intermission of good duties dangerous. Hence than we see, it is very dangerous in regard of the loss of our joy, to omit for a time, and to make intermission of good duties: as also to give leave for a time to ourselves, to the practice of aught that hath been, and is like to be a hindrance to the progress and proceeding of our Christian joy. For omit a good duty this day, and think it is not long to the next, it shall be done as well then; thou shalt find less disposition in thyself unto it; and less delight in the doing of it, by that intermission of thine. And again, give thyself liberty, but at one time, to practise that thou shouldest not, and think thou wilt not be so far carried with thy delight another time; that one action of thine shall make thy delight stronger, Note. and thee less able to withstand it. This men commonly see not, and therefore if they have had any joy, in any good duty, they quickly lose it. Again, because they intermit it still, and defer, from this day to the next, the practice of it. Or if they have grown to some less delight, or some dislike of something that were to be left; yet by this taking of liberty now to do it, and then upon another occasion to do it, the delight returneth as great as ever it was. If men have come to take pleasure in the Sabbaths of God, in the hearing of his Word, in prayer, in reading, conference and other holy duties upon that day; this delight many times groweth cold in them, because they think, yet they may take liberty, and dispense with themselves for a day, when either their profit calleth them away to worldly affairs, or some ill custom to vanity and pastimes, draweth them away. For this abandoning thy joy, which thou mightest take in the holy duties of the Sabbath but for one day, will make thee the more unfit to take any joy in them for many days after. This keeping of one Sabbath to the devil, Note. will make thee thou shalt after take little pleasure in keeping any to God. Let him therefore sue unto thee, but for one Sabbath in the year, to be kept unto him in wantonness, & vanity; and let him labour to further it what he can, and plead old, and ancient custom for it: yet if (I say) thou feast him, and makest him merry but one day in the year, he will so wind in himself, and grow in one day into so familiar acquaintance with thee, that thou shalt not be able to wind thyself out of it, when thou wouldst. The last means which I will note, whereby we may both keep, and increase our joy, is, that whensoever the Lord shall call us out to troubles and crosses, The last mean. To submit ourselves to the Lord in our troubles. that we submit ourselves willingly and patiently to go through them. For this is a certain and a sure position always in God's children, that sorrows and troubles sent unto them of God, are a direct way whereby the Lord intendeth to bring them unto greater joy; and the greater, and more continued troubles the Lord bringeth upon them, to the greater joy doth he carry them, if they willingly, and patiently pass through them. Read, 2. Cor. 1.5. As the sufferings of Christ abound in us; So our consolation aboundeth, through Christ. Mark, As the sufferings abound, so the consolation and joy likewise doth abound. And this is suitable, and well agreeing to all the actions of God, for the most part. For when he meaneth to exalt thee highest, than he first humbleth thee by afflictions, and casteth thee down lowest. None was ever so low abased, and so deeply cast down as was our Saviour. Therefore also, as it is said. Phil. 2.9. God highly exalted him, Note. & gave him a name above every name, that at the name of jesus should every knee bow, both of things in heaven, and things in earth; and things under the earth. The like we see in David, when God meant to exalt him to the kingdom, he led him thither, through many troubles and afflictions. The Israelites God led them into a land flowing with milk and honey; but he led them through barren, and a terrible, and fearful wilderness. joseph was exalted to be next the King in Egypt, but he was carried through pits, and prisons and bondage, unto it. On the contrary, mark the dealing of God with the wicked: he spareth them here, because he means to punish them in hell. He feedeth them in fat and good pastures, because he meaneth to kill and to slaughter them after. Doth God therefore call thee to trouble, this is the way he hath prepared to bring thee to joy, if thou wilt follow it. Read an excellent place to this purpose. Acts 20.22. And now behold, saith the Apostle Paul to the elders of Ephesus, I go bound in the spirit to jerusalem, not knowing what shall befall me there, save that the holy Ghost in every city witnesseth, that bonds and afflictions abide for me. Mark now his resolution, but I pass not at all, (saith he) neither is my life dear unto myself, that I may fulfil my course with joy. He saw many dangers, and many troubles before him: but yet he would not avoid them, for in so doing he should have bereaved himself of former joy, and deprived himself of much comfort, that by these he assured himself of. I speak not this, that I would have men to rush themselves into needles dangers. No, if God give means to avoid them lawfully, and with a good conscience; it is presumption in us, and a tempting of God, to cast ourselves into them. But when we know, and are assured we are called unto them by God, Note. as Paul was, (for he went up to jerusalem bound in the spirit) Then we may and aught, willingly to undergo them. And when we are thus called, it is easily known. For if trouble, be before us, & no means with safety of a good conscience to avoid them, than God calleth us. And we if we will with Paul finish our course with joy we may not go about to avoid them. Heb. 12.11. Thus than we see, how this blessed joy is to be gotten, and also how it is to be maintained, and increased in us. Of the recovery of joy. In the last place, we are to see, how it is to be recovered, when we have lost the sense and feeling of it in our hearts. In this case, the remedy is to be prescribed, according to the occasion thereof, that is the losing of it. For sometime it is taken away by God, to try our patient and constant minds. Sometimes again, either by some great sin committed against God; or by continual neglect of the means, whereby we should continue it. In the former kind there is required of us, both a more diligent and careful continuance in all good duties and exercises of Christianity; and a patient attending and waiting for the restoring of this continual joy▪ Psalm 5.8. For God doth not take away the sense of our joy, to bereave us clean of it; but to keep and exercise our patience, and stir up our faith, and to make us to long and desire after it, thus he took from job the feeling of his joy, and troubled him with fears and terrors: but it was to no ill end, neither that he took away all he had. For when he had tried him, he restored double to him again. And no doubt, but he gave him also a double portion of joy, for that he had taken from him. Here it may be demanded, how we may know, when the loss of our joy, is by the former occasion of God's tentation, I answer sift and try thy heart narrowly whether some special sin, or some want of practice of good duties hath not caused this loss of thine. If thou examine diligently, and find thy conscience before God to excuse thee, thou mayest then take it, as a fatherly trial and tentation, sent from God to try thy patience with. Yet this know withal, though thou canst find nothing in thyself, yet God's eyes are sharper sighted than thine are; and he can see just cause in thee to punish thee, for that thou thinkest thyself the clearest in. The first mean to recover our joy being lost. And therefore even in this case thou must humble thyself, as job did before God; and than God will restore thee thy joy with advantage, as he did unto job whatsoever he had taken from him▪ but especially this humiliation is to be put in practice, when by trial we find, either some grievous sins, or our continual negligence, to have bereaved us of the treasure of our joy. For without this humbling ourselves before God, and hearty confession of our sin, it is impossible, ever to recover it again. Look into the example of the Prophet David, he had committed adultery with Batsheba; and murder upon Vriah, and this lost his joy, as we read Psal. 51.12. Restore unto me the joy of thy salvation. What did David first? read Psal. 32.3. He hold his tongue at the first. But what came of it? came his joy again? No: his very bones consumed with grief, and he roared all the day long, God's hand was heavy upon him day and night; his moisture turned into the drought of summer. In the next place therefore, he be thought himself to acknowledge his sin, and to confess his wickedness, against himself, and then he found comfort. God removed from him his heavy hand; the bone which God had broken in him, then rejoiced, and God forgave him the punishment of his sin. The second mean. But often, yet, it falleth out that some men, for want of a sufficient understanding of the word of God, and their own case, cannot by this mean receive any comfort. For these men therefore, it is a good course to restore either unto the minister, if he be a man of knowledge and learning in the word of God, and of conscience and fidelity, accordingly: or else to some other of trust and experience in the word of God; And reveal, and discover unto them, what it is that maketh them either, troubled in mind, or dead and blockish, for want of spiritual joy and comfortt. For not only we are like to have the help, and benefit of their counsel, for our particular case; but even the very discovery of the cause of this our deadness, and help how to remedy it, is a means oftentimes to begin again the sense and feeling of our joy. To these means, if they alone will not serve, it were good to add fasting and prayer. The third mean. For these are of that power, that they are able, being rightly used, to cast out the devil himself, out of those, in whom he hath taken corporal possession. As our Saviour teacheth. Mat. 17.21. And much more no doubt, will it be able to expel that heaviness and deadness of spirit, that possesseth us. And to raise us up again to the sense of our former joy, But here it will be good, especially to have regard of that which I spoke of before, to observe most diligently every good motion of the spirit of God; and to give them the best, and the kindest entertainment we can. For as we commonly lose our joy, by resisting the good motions of the spirit of joy and comfort; so by a hearty and kind entertaining of them, one time or other thy joy is likest to return unto thee again. But to draw to a conclusion of all, we have seen how earnest the Lord is by the Apostle, to call and exhort us to this duty of rejoicing in the Lord: we have also seen, by what means we may attain to this joy, if we yet have it not, and how many and special means God hath given us, to keep and to increase it when we have it, and to recover it, if we have lost the sense and feeling of it. What then is our duty, but that we try and examine our own hearts, to find whether ever we felt in our hearts any true rejoicing in God, and in good things, and if we never knew, what it meant, let us learn, (in that sort that I have showed) to get it: and so after; to keep it. And especially by weaning ourselves, for the love of this joy, from other delights, pleasures, and profits, wherein we have been taken up: and willingly undergoing troubles, and crosses, (when God hath called us unto them,) for the same, and so to keep it. If our joy be lost, never rest till we find it again. And if we have by careless negligence suffered the devil, to bereave us of this so rich and precious a jewel of our joy; yet let us by all means possible, labour uncessantly, day and night, to renew and recover that we have lost: and let us never give any rest unto God, nor unto our own hearts, until we feel the heavenly sparkles of our former joy again kindled in us. And when it hath pleased God, again to restore it to us, let us beware greatly of a second relapse. It is very easy without diligent care taking to be lost, Let none take thy crown from thee. and many enemies lie in wait, to take it from us. But it is not so easy to be found again, when it is lost. The thief is not so chary to keep thy gold from thee, when he hath stolen it, as the devil is to keep away, and to hide thy joy from thee, that thou mightest never find it again. Now though I have already used some reasons to persuade us to be careful of this duty, yet considering our dullness and untowardness unto it; Motives to joy in God. it shall not be unfit to add for a final conclusion, a few motives to make us the better to remember, and to put in practise these means, whereof you have now heard. And to omit to speak of that which before I touched, that all other joy, besides this, vanisheth away, and nothing in the end remaineth, but sorrow and vexation of Spirit. As Solomon hath left his own experience to teach us. And that this joy is of itself, the most complete, and absolute joy that can be possessed, as being founded in God himself; consider beside itself, what excellent privileges this joy bringeth unto us: It bringeth unto us comfort abundantly, against all the crosses that can befall us, and against all the enemies we can have in this life; Let famine, Let nakedness, Let danger assail us; we have God yet to rejoice in, to feed us, to clothe us, to protect us▪ so far as shall be for our good. Let wicked men banish us, Let them hate us, let them imprison us, let them take our lives from us, yet we have God to rejoice in; who will accompany us in banishment, in prison, or in what place soever; whose love shall more than countervail all the hatred of the wicked. And the life that he hath hid and treasured up for us, shall be better, than a thousand lives which they can take away. This joy is as salt, to season and to savour all our other joys whatsoever they be: for without this, our pleasures are unsavoury, and have no taste nor savour of pleasure in them. Again, lastly, mark what an excellent promise the Lord maketh to this joy, Psal. 37.4. Delight thyself (saith the Psalmist) in the Lord, and he shall give thee thine hearts desire. There is no man but would be glad to have his desire satisfied. Lo than the way: Delight thyself in God, be careful to keep this blessed joy; and God, who cannot lie, hath promised to give thee whatsoever thy heart can desire: so ready is the Lord to fulfil the desire of them, that rejoice and delight themselves in him. It was a great favour of the Lord unto Solomon, 1. King. 3. to ask him what he should give him, and he would be ready to give it; yet God made him promise but for one request: what a favour of God is this then unto thee, that there shall be no good thing thy tongue can ask, Psal. 84.13.14. or thy heart desire, but the Lord will give it to thee, so be it, thou delight thyself in him? But consider, for thy further care yet of this duty, that this promise implieth also a threatening in it. And that is, if thou refusest to delight in God, and wilt take thy pleasure and delight in vanity, in sin, in the breach of the Sabbath, and of other duties; God will deny thee every desire of thy heart. In that which thou desirest joy in, God will send thee sorrow: in that thou desirest a blessing in, God will blow upon it with his curse. The not regarding this duty, A note of an Hypocrite not to joy in God. is a plain and evident token of an hypocrite, whom God hateth, For read job. 27.10. The hypocrite, (saith job) will he set his delight in the almighty? will he call upon God at all times? making both these alike to be notes and brands of a dissembling hypocrite, that he will not at all times call upon God: neither will set his constant and continual delight, in God. A fearful thing we know it is, to be an hypocrite, whose portion is hell fire. Mat. 24.51. Matth. 24.51. it is said, the Lord of the evil servant shall cut him off, and shall give him his portion with hypocrites, where shall be weeping and gnashing of teeth. If thou wilt have no part nor portion in this lot of hypocrites, be no hypocrite: delight in the Lord, which hypocrites do not, neither can do; and so thou shalt avoid it. On the contrary, this holy joy, is a note of a man renewed and regenerated by the Spirit of God. Read Gal. 5.22. The fruit of the spirit, is love, joy, peace, long suffering, gentleness, Galath. 5.22. goodness, faith, meekness, temperancy. And against these is no law: They that find this joy in their hearts, from the Spirit of God. There is no law, or curse of God to seize upon them. For they are guided, by the Spirit of God. FINIS.