CERTAINE SERMONS PREACHED AND PENNED BY RICHARD ROGERS Preacher of Weathersfield in Essex directly tending to these three ends First to bring any bad person that hath not committed the sinne that is vnpardonable to true conuersion Secondly to stablish and settle all such as are conuerted in faith and repentance Thirdly to leade them forward that are so setled in the Christian life to bring foorth the fruite of both WHEREVNTO ARE ANNEXED diuers godlie and learned Sermons of another reuerend and faithfull seruant of God M r. SAMVEL WRIGHT Bachelor of Diuinitie late President of Sidney Colledge in Camebridge deceased tending also to the same ends with diuers particular points in both profitable and fit for these times 1. IOHN 5.13 I write vnto you that beleeue in the name of that Sonne of God that yee may know that yee haue eternall life and that yee may beleeue in the name of that Sonne of God LONDON Imprinted by FELIX KYNGSTON for Thomas Man 1612. TO THE RIGHT HONOVRABLE EDVVARD DENNY Lord Baron of Waltam c. IT is recorded in holie Scripture right Honourable that Iehoshaphat King of Iudah much renowned for his pietie did send out his Princes to teach in the Cities of Iudah By which act of his and the setting downe of it by the holie Ghost although I goe not about to confound their office and dutie with the Prophets and Leuites yet they are not on the other side to be taken and counted as nothing I meane both his act and the report of it by the holie storie For though they did not preach to the people in the cities whither they came hauing Leuites with them to doe that seruice yet their countenancing authorizing and backing of the Leuites who did teach the people indeed is not without cause said to be a preaching seeing it made way to the people receiuing of it with much more readinesse and cheerefulnesse then otherwise they would haue done yea they were much more incouraged to the zealous embracing and professing of it with fruits following and that by the aduancing and magnifying of it by such noble and worthy persons then might haue bin looked for at their hands otherwise For though the word of God and the pure doctrine taught out of it be of sufficient authoritie to draw and perswade the hearers to submit themselues to it yet considering the blindnes vntowardnes and rebelliousnes of mans heart against heauenly things a number would neuer haue set foote in the holie place to heare for all the report that might haue come to their eares of the price and benefit of the glad tidings preached if they had not been incouraged and brought on by such worthie examples Oh wee know what force there is in such meanes In so much as euen with vs howsoeuer there are of the Nobilitie many who haue the preaching of the Gospel in singular account yet the people that dwell farre off from them and be not seated neere to them they I say hearken not after them neither are any thing moued by them But where such are seene by the people that liue by them to haue the preachers of the word in high account for the message they bring and to bee subiect to the holie doctrine which they teach euen that is a strong cord to draw the inferiour sort to shew reuerence to the ordinance of God and to cause them to think that if such great persons so highly esteeme of their ministery and message that there is doubtlesse some great matter that moueth thē to it And though that be not all neither is of any power to conuert the heart for that is the proper worke of the holie Ghost yet many are at the first brought on to receiue the preaching of the Gospell who after feele the power of it also and enioy the benefit of it when yet their first beginnings therein are chiefly occasioned by the zeale and forwardnes of such good patternes And this is one cause Right Honourable why we Gods Ministers doe much wish and pray for the superiours 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 wee 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 euen as wee highly praise God for those who are such alreadie And as wee are glad to see them fauourers and followers of that which we preach by the authoritie of God one father of vs all so we desire which is the next thereto that they would be patrons of our writings which we set foorth with the same mindes for the common edification of the Church of Christ that when it is seene that such as are in high place and zealous professors of the truth also do make account of them there may be farre greater hope that many others will doe the same And therefore I humbly craue of your Honour that I who haue presumed to dedicate these few Sermons to your Honour may be with your good liking allowed so to doe The which though they be things of small account as they are commonly reckoned to be yet I would not haue 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 testimonie of my thankfull heart and the best that I haue to present to your Lordship who though you neuer saw my face yet euen vpon report of me to your Honour did giue me cause to haue you in daily remembrance while I liue But a word is enough of this To lay out the matter of the Sermons I thinke it not meete to bee tedious to you about it and the rathe for that it is in the short Epistle to the Reader done sufficiently further then thus to signifie that the thing which is chiefly aimed at in them among many other to good purpose is to giue helpe 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 bee further tedious to your Lordship I end praying God that as hee hath honoured you in a double manner so he would accompanie your earthlie honour with abundance of such blessings as are wont to goe with it and multiplie your best honour with the varietie and increase of his heauenly graces From Weathersfield this 20. of Aprill 1612. Your Honours in all humble dutie to commaund in Christ RICH. ROGERS TO ALL TRVE CHRISTIANS AND WELWILLERS 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 al good that they want to
things straight do bow them a contrarie way that so they may the easilier bring them betwixt both which is to be straight and right so the Lord when he entends to make a proud man humble and meeke he will breake his heart with sorrow and affliction wherewith when hee hath been throughly exercised he is the fitter to be brought to the meane betwixt both that is broken-heartednes and humilitie For as a log in the deepe mire hauing long lien therein is so fastened to the place as it is impossible to remoue or pluck it out vnlesse it be loosened and turned into another place but being so handled it may with ease be taken out Euen so if a man set vpon his dregges I meane being riuited into his sinnes be not loosened from them by some terrour and heart-smart though hee be brought neuer the neerer to repentance thereby yet he shall if he be such a one as God wil shew mercie vnto hee shall I say much more easily be perswaded thereto According to that which wee say in our common speech and that truly of a wicked man bent to his will and to liue licentiously that hee is neuer like to amend and come to good vnlesse the Lord awake him by some great affliction This manner of Gods dealing with men to bring them to so happie an estate by so vnlikely meanes and so farre off should teach the men of this age that wisedome hauing knowledge which the ignorant cannot learne 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 seeke the Lord by preaching and by Gods benefits they haue need to be awaked by his iudgements and that he doth therefore afflict them that they may know they are farre gone in their euill course that so they may lay surer hold of his word and take direction and counsell from thence to be brought to God But let vs see how God wrought by the second meane that was farre off and so how hee brought him on by degrees to true conuersion This second meane was Pauls care of him in his desperate estate to hinder and disswade him from offering violence to himselfe and his kindnes towards him in ouercomming euill with good For whereas the Iaylor had shewed himselfe cruell towards him when he had giuen him no cause so to doe and therefore looked for no good will at his hands if possibly he should stand in neuer so great need thereof behold hee had no greater friend then him whom he had deserued to be his greatest enemie for euen by him was his life preserued This when he weighed and considered which hee could not but see Paul so earnestly beseeching him to doe himselfe no harme who had not otherwise been held back from killing himselfe I say when he laid these things together he was againe amazed at this but in another manner and better then before For before his heart was troubled desperatly thinking what losse he was like to haue but now hee was moued in a more commendable manner to see Pauls vnlooked for kindnes towards him This began to draw his heart towards Paul which we know must needs be a great change from that which was before And by this we may mark the beautie of vertue and grace in Gods seruants how greatly it moueth the hearts euen of wicked men Surely if they were carefull that their light might shine in good conuersation among men they should not a little prouoke them out of their bad course and to bee in loue with a better I doe not denie but it most moueth them when it bringeth any benefit to them as heere Pauls loue and care did to the Iaylor they had double force to worke vpon him And although it helpe much I grant to the further drawing him on toward goodnesse yet that only was not to be seene in him but that did beate into him a perswasion that he was a good man and was able to doe him good also and therefore a little after he desired to know of him how he might be saued So that kindnes and harmelesnes and other fruits of loue if they were more vsually and plentifully shewed foorth by Christians they would vndoubtedly pearce the hearts of many wicked men and cause them to thinke that they are farre from the course which they should walk in For though many scorners and profane persons doe trample goodnesse and good men vnder their feete yet the beautie of pietie and Christianitie doth much moue and auaile with many As we see by Peters words to Christian women where he saith Let the wiues be subiect to their husbands that euen they that obey not the word may without the word be wonne by the conuersation of their wiues But especially if Gods seruants would as opportunitie is offered shew their loue in seeking to win them to God and to help them towards eternall life much more should they perswade them to forsake their bad course and to embrace a better As our Sauiour Christ talking with that woman of Samaria brought her to repentance And this be said of the second meane of the conuersion of the Iaylor though farre off which as it was a degree before the former so they who are moued as hee was are sensiblie set forward as he was though I denie not but that many comming thus farre and further from their euill course may yet be farre enough off from true conuersion But let vs heare the third meane which the second now spoken of procured and brought foorth and that is a neerer degree to goodnesse then the former And this it is that he conceiued so well of them of Paul and Silas I meane that for all the commandement of the Magistrate hee brought them out of the prison and fell downe before them in token of reuerence to them and so fell to neere acquaintance with them who being good men it gaue 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 that as his neere clinging and cleauing to them was another meane to bring him to true conuersion euen so God vseth the familiaritie and acquaintance that wicked men haue with his seruants to this end that they may distaste their former course and bring them to heare the word preached and so in time to be changed Thus many become beleeuers in Christ by companie and acquaintance with Preachers who being appointed by Christ to be fishers of men doe shew the loue to them that Christ shewed to themselues before that if they be men of God indeed they will lay open to them their treasures which they haue gathered out of the hoard of the Gospell and impart the same vnto them For although many of that profession I meane the Ministerie
are hoarded vp in the word for vs to make vs happy forasmuch as they are drawne out from thence no other way but by thirsting after them and by it we are made partakers of them as the blessed Virgine saith in her song The Lord filleth the hungry with good things and sendeth the rich or full empty away which is the cause why the poore people of God doe shew their thirsting desire not onely many other wayes but also by this namely in their ordinary labour and trauaile to heare the word of God preached that sundry miles off from their dwelling place if they haue it not there though it be with mocking and taunting them for it by such as are far from thirsting after it themselues The third cause why God requireth thirsting is because we should otherwise neuer know how exceedingly we are beholding to him for the variety of grace and good things which we receiue thereby frō him as faith patience the forgiuenes of sins c. For so Salomon saith in the Prouerbs The person that is full despiseth an hony combe but vnto the hungry soule euery bitter thing is sweete So that we feeling such neede of them as that our soules should faint and be starued without them we see and acknowledge that which we could not haue done without it neither would easily beleeue it namely that the Lord loueth vs dearely and that his mercy is great towards vs yea and that in things of the best kind which others hauing offered them of God as well as we doe set no store by them and all because they feele no want of them but could as they thinke be well enough without them And thus much of the causes of thirsting The third followeth and that is how long wee should thirst For it seemeth vnreasonable to many that we should be held alwaies at one point as that either we should euer be thirsting for one grace or if that be not required of vs yet that we should bee thirsting still after some other To the which the answere is that we must alwaies be thirsting euen so long as God hath any good grace to giue and till he be wearie of bestowing vpon vs. Which seeing it shall neuer be while we remaine heere God being a wel-spring and fountaine of all good things neuer drawne drie and more readie to giue then we to aske it is for our singular benefit and not a bondage that we may be alwaies thirsting for so long there is stil some good comming towards vs and otherwise we were not liable to the liberall offer which God maketh heere by the Prophet neither were we the persons to whom he speaketh in saying Ho euery one that thirsteth come to the waters and drinke But yet this I say further that in this manner we should thirst namely for any grace till we receiue it if it be heere to be enioyed or a sure grant of it if we cannot partake it heere that in the life to come we shal haue it and we are not to thinke that when we haue obtained any gift or grace of God that we are commanded still to be asking of one and the same thing which to do were against common sense and reason but for a greater measure of it as encrease of faith loue and patience when we haue alreadie receiued 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 forgiuenesse of our sinnes 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 vpholden which being such a worthie gift of God had not need to be neglected but as an appetite to bodily food for the preseruing of health is by all meanes to be maintained and sought The meanes are neither costly nor hard to come by as in bodily dainties it fareth but readie and at hand Euen to see our wants in grace and emptines thereof as how weake our faith is how faint our hope how cold our loue and how hardly we haue proofe of our patience Also to obserue our corruptions as touchinesse frowardnes vncleane desires wrath desire of reuenge c. and in what bondage they hold vs. If we obserue these in our selues they will make vs desire the sincere milke of the Word to guide vs aright also to watch and pray sigh and groane that we may resist the euill and nourish the good For as the husbandman by toiling and sweating at hay and haruest prouoketh the bodily thirst so we labouring with our hearts to plucke vp and to plant as there shall be cause shall thirst till wee obtaine that which wee goe about and desire And God who calleth vs to it and promiseth largely to satisfie vs will not mocke vs but do as he hath said that is to say satisfie our soules with good things And thus we come to thirst But when we see our hearts thus possessed and taken vp with the feruent and constant desire of the good things which we would haue we must also be perswaded to labour readily and willingly as need shall require whether it be by prayer conference or the like to obtaine them remembring that which is said in the Psalme that wisdome and so all the parts thereof is to be sought out that is with all diligence of those that haue pleasure therein But one obiection heere I will answere which troubleth some and that is that they say In the beginning when men turne to God first they thirst and cannot be satisfied to their quiet and contentment but they see no such thing in them after I answere though all shew it not after as they did at first by complaining asking questions and lamenting their wants to other yet they long and thirst for that which they see needfull for them and yet wanting but they do not shew it so much and that is wisdome which other vnexperienced and more weake in knowledge and faith cannot do but must shew their thirsting as I said and it may be perceiued of themselues to be so by their daily care and diligence to nourish the old grace they haue alreadie and to obtaine new and by the course of their life it may be perceiued of others but if they grow full they be in ill case Thus the first branch of the three in this first part hath bin 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 euer were or can be brought from him and that is all such as thirst The second branch followeth and that is what are the good things that they shall haue which thirst The benefit which they shall enioy is answerable to their thirst
afterward see some great good effect to come thereof as heere is to be seene in him Heere now the Iailer begins to stay himselfe but yet betwixt hope and feare he cals for a light to see if it were as Paul said and leaping in and trembling yet with feare and finding all things to his desire he falles downe before Paul and Silas The shaking of the earth and the setting open the doores amazed him but when he saw that none of the prisoners were fled this was yet more admirable vnto him And this strucke into his conscience an accusation of himselfe for his hard vsage of these men whom he saw so kind to him and carefull of his good perceiuing indeed that the miracle was wrought for their sakes Whereby God sheweth how necessarie it is for men to be cast downe and abased before they be raised vp 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 stoutnesse of mans heart Then because the place where they were was loathsome and vnfit for speech to be had in it he bringeth them out not fearing what the Magistrate should say vnto him Which cleerely sheweth that many which shew crueltie against Gods innocent and faithfull seruants if they did a little better know and consider who they are in what account with God and also if they would bethinke themselues how vile they themselues haue been would become more calme and kind vnto them and be wounded for their owne great sinne against them But he proceeds further and desires to be instructed of them and that in the most waightie matters of all As if he should haue said Sirs I see now it is true which I beleeued not that ye are the seruants of the most high God and this ye haue 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 workes wonders for your sakes You haue saued my life for I was but a dead man Now ye haue shewed such care of my life shew me I pray you the way to eternall life What shall I do c. He thus sheweth himselfe willing to heare and learne of them and he acknowledgeth them able to satisfie him therein And indeed then are men in good way to true conuersion when they are thus teachable and when they are perswaded that such as they repaire vnto for direction and comfort are meete to resolue them And they who are the elect of God do consult and take counsell 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 wonderfull worke of God! would the Iailer thus haue attended to learne of them if God had not drawne him would hee that had so cruelly vsed them haue come to bee taught of them nay would he not haue vsed them worse The Lord therefore meekeneth him and maketh him a vessell fit for grace to be powred into And although many that God humbleth with his terrors become not humble indeed yet it was otherwise with him Obserue heere what a change God can make hee that ouernight would not haue heard them though they had fallen downe at his feet to entreate him now he fals at their feet desiring them to teach him Euen as the Lord promised to the Church of Philadelphia that he would make them that were of the synagogue of Satan to come and worship at their feet This among many other ministreth comfort to all faithfull Ministers of God for hereby he teacheth them that hee can meeken the proudest when he seeth good and therefore they ought to rest contented in the carefull discharge of their duties But if he do not yet it shall be little to their reioycing in the end who after all meanes remaine hardened Paul readie to teach in season and out of season taketh the opportunitie seeing him as the hot iron fit to be wrought vpon euen as he did to Agrippa and as godly Ministers ought to do And in bidding him beleeue they preached not the Law as I haue said before because they saw him humbled but powred oyle into his wounds A full answere to such for Christ hauing life in him it followeth that he that hath him that is by faith layeth hold on him hath life also And faith alone saues as Paul teacheth in all his epistles and therefore is the popish doctrine false and diuellish teaching that we are saued by workes as causes For then is Christ no perfect Sauiour if we helpe him in the satisfying for sin and in meriting heauen And as for the obiection out of Iames that we are said there to be iustified by workes his meaning is that we are iustified thereby before men to be faithfull as Paul teacheth and no otherwise and therefore this is a maine ground to ouerthrow Purgatorie merits Masse c. And Paul labouring to make as plentiful an haruest to the Lord as he could puts him in mind that not himselfe only but his houshold also might be saued See wherein he is couetous euen to winne soules thus putting the Iailer in mind of his dutie that is to haue his familie instructed in the way to saluation For masters of housholds are not only to seeke the way to heauen themselues but they must haue care of all that be vnder their roofe Command 4. Thou and thy son and thy man seruant and maid shall keepe holy the Sabbath and not suffered to run and roaue at their pleasure no more then to toile And so the Ministers of God are in like manner to labour with and draw them on as well as the other The Iailer by and by brought them to heare that they might beleeue be saued yea though it might haue seemed to haue been out of season being after midnight which is to the iust reproofe both of masters that will not bring their seruants and of seruants that will not be brought from their gaming and worldly dealings on the Sabbath day to be instructed Also in Paul is set out an excellent example of paine in teaching It was midnight they had not slept they were sore and hungrie yet their calling makes them forget all as our Sauiour in the fourth of Iohn being wearie hungrie and thirstie yet hauing opportunitie to commune with the woman of Samaria forgets them all And so ought Gods Ministers to do when he offereth opportunitie the paine and labour to seeke the saluation of men ought to seeme none to them but pleasure And as he taught him that he must beleeue in Christ so he preached him out of the word of the Lord. For How shall they beleeue in him of whom they haue not heard as the Apostle saith therefore
before the world was drowned with waters which times were fraught with all impietie and iniquitie with contempt of Gods word and all abomination Saint Paul agreeth with our Sauiour Christ herein and saith In the last dayes as these are wherein we liue shall come perillous times yea and know saith he that it shall be so But if yee would know how perillous hee answereth such as wherein men shall be louers of themselues couetous boasters proud cursed speakers disobedient to parents vnthankefull vnholy without naturall affection truce breakers false accusers intemperate fierce no louers at all of them that are good trayterous high minded headie louers of pleasures more then louers of God And if all these with the like do now flow is it not true that iniquitie aboundeth But for that let experience from which the second reason is to be drawne 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 as yong or old by the sexe as men or women and by their estate and condition as the rich and the poore the mightie and the meane To say a little of euery one what stoutnesse pride disobedience is to be seene euery where in youthes who being but as the flower that to morrow withereth yet lift vp their crest as though they were riuited into a long life and had a promise of eternitie heere which if it were yet had they but an estate in miserie But I may not stay to make large discourses of euery one What ignorant senselesnes to conceiue knowledge of heauenly things is in the aged and as much vnwillingnes to learne And what else but frowardnes malice and an insatiable desire of getting while yet they haue more then one legge in the graue In so much that he who should hope of the saluation of the most of them must stretch out his charity beyond his warrant and ground As for the wealthie what is their occupation and practise but to seeke with might and maine to grow more wealthie minding that labour as if they sought after heauen it selfe In the meane while not regarding the multitude of those that want to serue the necessitie of them with their superfluitie neither embracing the Christian life euer the more for all the goods they haue but turning aside from it rather and as little longing after heauen it selfe which kind of life while they so please themselues in what wise man would iudge any otherwise of them but that they thinke they shall neuer die or that they shall come againe when they be dead to take the benefit of that which they haue But what say we then of the poore The Prophet Ieremie saith of them surely they are foolish they know not the way of the Lord nor the iudgement of their God And experience proueth it to be so For who doth not see that the poore sort take themselues to be priuiledged that they should not seeke after knowledge For these are their speeches Sermons are for rich folke 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 then necessitie driueth them to worke and labour And by this that hath been said of them it is not hard to iudge of the rest namely how miserable as our Sauiour hath heere foretold their whole course of life is And the like may be said of Minister and people and of one and other What faithfulnes to God is in the most of them who take vpon them to bee guides to Gods inheritance What loue is there in them to their flocke what diligence in preaching and priuate studie and reading And for their liuing with thē if so be they do liue with thē what is their conuersing with them but either in hollow peace and fained loue in gaming and carnall merrie making or else they liue among them in strangenes hating one another and in sutes and controuersies but what fellowship haue the people with them for their instruction and edification but that they feare or flatter them for a peniworth in their tithes and for their priuate commoditie And thus by laying open the particular kindes of persons it is too manifest that iniquitie aboundeth and that Christs prophecie of our age is most true in fortelling that it should be so What remaineth therefore seeing scripture and experience proue it to be thus and yet that the workers of iniquitie shal be driuen from Gods presence and are accursed what remaineth I say but this First that it be proued by plaine demonstration who are they that cause it to increase for as much as few or none will applie this to themselues but will shift it off one way or other Secondly when it shall be seene who they be that they make all possible haste to repent and seeke mercie And to finde out who they be that fill the world with iniquitie it is no hard matter and they may all fitly be brought to foure kindes The first are notorious sinners and such as cannot be hidden as adulterers drunkards idolaters oppressors reuengers and such like These as they cannot be ignorant that their doings are odious and horrible so they goe not alone but haue their attendants and handmaides waiting vpon them as the Apostle describeth them in the Epistle to the Romanes saying walke not in gluttonie and drunkennes in chambering and wantonnes in strife and enuying These therefore whosoeuer they be whose sinnes may be written in their foreheads with great letters for the appearance and certaintie of them these I say fill the world with sinne and cause iniquitie to abound they cannot bee excused they haue nothing to cloake them The second sort are such as are counted honest townes men who looking after nothing for the most part but how they may liue are as forward in and as fit for one religion as another Who partly for law sake partly by example and custome seeing what others doe come to Church indeed but for any knowledge or goodnesse they get thereby all is one whether they goe or not And if it were no more but this that they haue neither zeale nor knowledge to worship God by it may easily bee gathered what their liues be towards men These although for want of better they must beare office in townes yet all disorder is where they dwell seeing they are as bad themselues as others vnlesse perhaps some of them haue a little more ciuilitie then the worst and rudest And who doubteth in the meane while but that all kinde of sinne swarmeth there as the bold prophaning of the Sabbath drunkennes whoring contention vniust dealing scorning of those that bee better then themselues cauilling reuenging stoutnes to reiect all good admonition with
many other of like sort which where they are intertained can it be chosen but that iniquitie should abound there So that this second sort doth also fill the world with sinne And seeing this kinde of people is so common euery where that they goe for honest men and good Christians and they walke vncontrolled and vnpunished and thereby are the lesse noted to be so euill as they are the Lord doth oft take the matter into his owne hands to detect and bewray them So as either they fall to some sinne for which the Magistrate taketh them in hand such was Achan and he that blasphemed in Leuiticus who both were put to death and thrust out from amongst their neighbours or else God punisheth their sinne himselfe directly by letting them lay violent hands on themselues as did Ahitophel The third sort who cause iniquitie to abound are the hypocrites properly so called who professe religion and take the word of God into their mouthes but they hate to be reformed and boldly affirme that they know God but in their deeds they denie him and say Lord Lord but doe nothing lesse then go about to fulfill the will of the Lord. These cause the holy word of God to be ill spoken of which they heare and talke of more then the most of others do And will not sticke to commit sinne the more boldly vnder a colour and cloake of holines which behauiour of theirs being a practise and common course of liuing with them so that daily much euill 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 knowne doe cause iniquitie to abound The fourth sort are they who are not properly called hypocrites with the former although hypocrisie beare much sway in them but they in many things doe obey God and the course of their liues is much more framed after Gods word then all the former if they were put together also they doe more streightly vrge good order in others as their place will giue thē leaue yet in some things they will not be brought within compasse but are wedded to their will and know that they do ill some sin they intertaine and take libertie to commit being not willing to search their hearts nor to looke into their waies and so they deale also about faith they hold a confused perswasion and hope that they shall bee saued but they cannot bee brought to trie it and therefore they are destitute both of it and good life Now these also howsoeuer they come neerer a godly life then any of the former and that by many degrees yet because they in some things giue themselues leaue to offend and dishonour God and doe not feare the Lord with all their hearts and in one thing as well as in another seeke to please him therefore God abhorreth their sacrifice of praise and prayer and curseth the obedience which they offer vnto him And therefore the Apostle S. Iames hauing to deale with such people said vnto them whosoeuer shall keepe the whole law and yet faileth in one point he is guiltie of all For hee that said Thou shalt not commit adulterie said also Thou shalt not kill Now then though thou doest none adulterie yet if thou killest thou art a transgressor of the law And thus whiles they haue all their doings reckoned against them for sinnes as it hath been proued that the best of them are no better they come within the ranke of them who multiplie iniquitie and cause sinne to be increased Obiect And if it be obiected that there be other sorts of people besides these foure who increase sinne in the land Answ I answere that some of Gods children by their infirmitie are in shew like the former yet because they would not sinne and doe breake out rather of infirmitie then wilfully and wittingly to lie therein and doe endeuour in one thing as well as another to please God therefore they are not said to increase sinne who doe faithfully labour to suppresse and keepe it downe both in themselues and others And such must the other foure sorts be before the Lord will count and take them for his Thus it is manifest who they be that fill the world with sinne that none can be ignorant of it who is not wilfully blinde Now it remaineth what these should doe that is before all things that they repent and seeke mercie and hold it by faith both which as they haue sufficient cause to looke after with all speed because without the one it is impossible to please God that is faith and without the other I meane repentance and amendment of life the vengeance of God cannot bee auoided so they haue two great incouragements to set them forward to seeke both this being added if they feele what neede they haue thereof as all may see they haue and that very great and then if they desire earnestly to be partakers of them they be not farre from them The first is that the Lord hath other sheepe which are not yet of his fold and hee counteth many to be his people who are not yet called to know that they are his who may by the preaching of the Gospell be added to his faithfull ones And in hope hereof they should giue all diligence to waite vpon the Lord in his ordinance for this blessing The second is this that they search and trie their waies what is amisse in them though they shall neuer finde out the hundreth part of the sinne that is in them and then consider the woe they are in thereby which if they can bee perswaded to doe it is the most direct way to make them turne to the Lord both in imbracing Gods promise of mercy which then belongeth to them by Gods free grant and also in reforming their liues from the which by their sinne they were estranged Both these kindes of turning to God the Prophet Ioel exhorteth the people vnto saying read your hearts that is by searching into them to see the foulnes of them and not your garments and turne to the Lord your God And Ieremy in his Lamentations doth the same when he saith Search your wayes and turne againe vnto the Lord. And this is the onely way for such as haue brought themselues out of fauour with God and drawne downe his wrath vpon themselues by multiplying iniquitie to recouer themselues againe that they may both break off the course of their wicked liues and also be healed and deliuered from that vengeance of God which tooke hold of them before This I haue thought good to say of this first sort of people and of the foure kinds of them all which doe fill the world with iniquitie who least they should too sleightly regard that which hath been said to perswade them to faith and repentance I thought it not amisse to
for God or any godly mirth to make them merry No neede therefore to exhort the wicked to reioyce that are euen surfetted already with ioy and pleasure but the righteous that mourne the righteous that be heauy these haue need to haue God and his seruants to comfort and cheere them vp Obiect 1 But here it may be replied the righteous man hath indeed need of this ioy whereunto the Apostle exhorts them but how is it possible that the righteous so beset and compassed with troubles can reioyce for this seemeth to be a strange paradoxe and opinion to the world that the righteous can in the midst of so many troubles and crosses finde any matter to take ioy in Answ But yet if we will but open our eyes wee shal easily see that the righteous man and he alone hath cause euen in his greatest troubles to reioyce and be merry and euen to triumph for ioy of heart for what though the world be bent and banded with all the spite and hate it can against him yet euen in this hath he more cause of ioy then of sorrow Reade and marke to that ende the words of our Sauiour Christ who is truth it selfe Matth. 5.2.12 Blessed are yee whē men reuile and persecute your and say al manner of euil against you for my sake falsely Reioyce and be glad for greate is your reward in heauen For so persecuted they the Prophets which were before you To be hated of the world to be reuiled persecuted slandered marke it is a signe y t we are blessed and therfore a cause to make vs to reioyce Nay we see that all the hatred reuiling persecution and slander they can raise do helpe to increase our reward and the brightnesse of our glory and the waight of our crowne in heauen Nay hereby are we assured that we are in the straight and beaten way to heauen For thus saith our Sauior they hated they reuiled 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 heauen For thus haue all the Prophets before you passed thither and so we see since our Sauiour Christ to haue passed this way into glory and by the same to haue carried to the same glory al his Apostles Martyrs and holy men that haue liued and died vnder the Gospell Behold then in a word what ioy euen the hatred of the world and wicked men affordeth vnto vs and that is that our heauenly reward of glory is both increased and confirmed and sealed vnto vs. And to this precept of our Sauiour wel agreeth that of the Apostle Iam. 1.2 my brethren count it all ioy when ye fall into diuers afflictions meaning as I take it of such as were inflicted by the world which then was most vsuall we must then reioyce and that withall ioy in the greatest measure we are able because thereby we attaine to be patient and so shall be perfect and compleate men in Christ An example of this precept we haue both in the example of all the Apostles Act. 5. in the ende who being beaten for professing Christ went away reioycing from the counsel taking it as an honour done to them And so of this our Apostle 2. Cor. 12.10 I take pleasure saith he in infirmities in reproches in necessities in persecutions for Christs sake For when I am weake then am I strong He tooke pleasure in these because he found that euen by them God ministred greater strength and comfort to him Obiect 2 But here againe I know that many good distressed soules wil be ready to reply that if it were but for the world and for men and afflictions thence they would be cheerefull and merry in these regards we haue seene but now they haue 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 spirituall wickednesses which are in high places These are of great power and of great might these are continually laying siege against their soules to take them how can they be merry that be night and day besieged thus dangerously especially of legions of deuils of spirituall wickednesses that are diligent and watchfull night and day to surprize and take their soules Alas these are many and strong enemies and we are weake and in continuall combat with them Answ I answere true it is these enemies are many and of great power dilligence and subtilty ioyned with deadly hate and malice against vs. But consider againe bee they neuer so strong and powerfull yet if we doe but resist and stand out against them they will flie from vs. Resist the deuill saith the Apostle Iames. 4.7 and he will flie from you Resist him though he be neuer so strong Resist him though he haue his legions of diuels with him against thee and he shall flie from thee Marke it he shall flie and that from thee Note Thou shalt put him to flight be thou the weakest Christian in the world if thou wilt but resist him with the shield of faith the sword of the Spirit c. Heere therefore we haue greater cause of ioy and triumph then of sorrow For what cause hath he but to reioyce that may euery day so easily triumph ouer so great and so many enemies that being a poore weake man may put to flight whole armies and legions of diuels Obiect 3 But some man may except thus Indeed I haue a great promise from God I shall do this if I resist but alas many times through my weaknesse I am readie to slumber and to sleepe and cannot be euer as I should be watchfull to resist Nay I find such a cursed rebellion in my heart that carries me continually as a slaue and captiue to the will of the diuell Answ Indeed I must needs confesse there is a great cause of sorrow and lamentation Miserable man saith the Apostle Paul Rom. 7. the end who shall deliuer me from this bodie of sinne But yet we haue also by the mercie of God sufficient wherewithall to raise vs vp in this sorrow for we haue the Spirit of God within vs to helpe our infirmities we haue the Angels of God night and day to pitch their tents about vs to aid vs against the euill angels we haue God himselfe who neither slumbereth nor sleepeth that watcheth and careth for vs. Be we neuer so weake and the diuell neuer so strong God who is with vs will vphold vs and no diuell shall plucke vs from him or out of his hands If I should further enter to lay downe all the causes that may and ought to moue the faithfull vnto ioy I should not easily find an end of so large and long a Treatise I will therefore in a word only entreate euery man who is desirous to learne what cause he hath to reioyce being a righteous
man to consider first throughly with himselfe how fearefull a thing it were to fall into the hands of the liuing God And how terrible a thing the wrath of God is which shall be reuealed vpon the wicked and disobedient euen this shall giue him great cause to reioyce that by the pardon of his sins he hath escaped the wrath that is to come And secondly let him consider how great is the glorie prouided for all them that feare the Lord in which they shal be like the heauenly Angels alwayes beholding the face of God in heauen Yea their bodies shall become like the glorious bodie of our Sauiour Christ and wherein no part of miserie shall remaine but all teares shall bee wiped from their eyes and no part of blessednesse shall be wanting vnto them Thirdly let him consider how sweete the loue of God must needs be euen heere vnto the faithfull soule when he hauing loued him euen when he was his enemie and not yet reconciled to him and that he gaue his only begotten Sonne to the death for him that he might not perish but haue eternall life and that he hath now adopted him and giuen him the title and priuiledge to be called his sonne and to be the heire of God and coheire with Iesus Christ that he hath giuen vnto him and put into his heart his Spirit the seale and earnest of his adoption Fourthly let him also consider what a couenant and league of friendship he is now entred into with the Lord that he can but call and aske of God and God is readie to lend his eare to him and grant his suit that he can but knock and God stands at the doore as it were readie to open and to welcome him that he cannot seeke any good thing at the Lords hands but he is readie to minister vnto him Nay that God not only is readie night and day in season and out of season to heare his mone and to fulfill his desires but his eyes are euer vpon him to do him good euen then when he thinkes not vpon it and that which we neuer minded to craue at his hands yea that the Lord will vouchsafe to come to him to abide with him to sup and to dine and to conuerse with him as he promiseth Ioh. 14.23 and Reuel 3.20 Behold I stand at the doore and knocke if any man heare my voice and open the doore I will come vnto him to carrie him as it were into my heauenly closet and impart to him of my dainties But heere I stay for this time THE SECOND SERMON VPON THE SAME TEXT I Will proceed where I left The priuiledges of the faithfull set downe before as the peace of a good conscience cleared and clensed by the blood of Christ the hope of so great glorie to come and the so blessed communion with God that they may talke as it were friendly and familiarly and conuerse with him and he with them howsoeuer the men of the world imagine them all to be but dreames and conceits yet can they not but make the righteous man that hath the true and liuely sense and feeling of them leape and shout for ioy of heart I will not stand by further reasons which are many to enlarge the proofe of this point that the righteous as they haue need to be stirred vp to ioy so they haue iust cause notwithstanding all that may seeme to make to the contrarie to be merrie and glad in heart It is not thus with the wicked for though they haue peace with Satan and peace with the corruption of their owne hearts yet want they the pardon of their sin and therefore are at warre and enmitie with God though they labour to forget the same and all that fearefull wrath to come hangeth ouer their heads and may fall they know not how soone vpon them Secondly they want that imputation of Christs righteousnesse to couer their shame before God so that they cannot assure themselues that they haue any part or portion in the glorie of the sonnes of God that is to be reuealed They cannot behold God as a louing Father as their redeemer in Christ Iesus They are wholly possessed with the spirit of feare and bondage that they cannot with boldnesse call vpon God They haue no promise nor assurance that God will heare them nay his eares are stopped that he will not heare them his eyes are turned from them that he will not regard and pitie their miserie He will haue no communion no societie companie nor fellowship with them I cease to speake of those hellish terrors of an accusing conscience that cannot but expell all ioy and comfort foorth so oft as their sleepie conscience is awakened and omit many other things which might be added to this purpose By this little which hath bin said the truth of this point is cleere that the righteous and they alone haue both need and iust cause wherefore to reioyce we will now come brieflie to some few vses of this point and passe to the next in order Vse 1 First therefore if the righteous only and the faithfull haue need of this ioy as we haue shewed It is not for the Ministers of God to comfort and cheere vp any but these For we know the Minister is a Physition of the soule to cure the diseases and a Chirurgion to cure the wounds of the soule Now it is not for a Physition to prescribe to the whole but to the sicke nor for the Chirurgion to plaister that which is sound but that which is hurt and wounded The wicked are whole they are not sicke or wounded with sorrow No need therefore haue they of the Chirurgeon to bind vp that which is broken neither of the Physition to restore health when none is lost but the righteous man and he that truly feareth God he is cast downe with sorrow and hath need therefore to be raised vp when he is sicke of sorrow and hath need of heauenly chearing to restore him he is wounded in soule euery day and therefore hath need to haue the oyle of gladnesse to be powred into his wounds Vse 2 Againe haue the faithfull and they only iust cause to be merrie let the bad learne then to magnifie the life of the faithfull as the most happie and blessed life For this is certaine he is most happie and most blessed who hath in deed and in truth greatest cause of ioy and to reuerence their gifts that they may haue a part in them Vse 3 Thirdly haue the godly alone need of comfort and chearing because they are sicke and wounded alreadie with sorrow Then marke the Tyger-like crueltie of the wicked that are so farre from comforting and releeuing them as they ought that they adde sorrow to their sorrow and affliction to affliction what they can This is besides all bounds of common humanitie as we know and sauoureth of a diuellish nature to rend and