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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	life_n	sin_n	sting_n	7,166	5	11.4862	5	false

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

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

cheere to be accompanied with that and their greatest enemies which want it shall oft count them blessed and desire to taste of their dainties howsoeuer they oftentimes set themselues against them And thus much be said of the first part and of the three points thereof The second followeth and that is concerning the conuersion of the Iailer For the better vnderstanding wherof and the vse which we are to make of it three things are to be marked The first what his estate was before his conuersion the second the meanes whereby hee was conuerted and the third the effects that followed his conuersion and were proofes and fruits of the same His estate before he was turned to God was wicked as all other mens is but more laid out in three things by which we may the easilier iudge of his whole life besides And these were his crueltie against Paul and Silas his desperatenes in his affliction minding to haue killed himselfe and by consequent his sensuality and drunkennesse in his prosperity while he enioyed it The meanes of his conuersion were partly more remote and further off partly more neere vnto it And both of them are seuerally three Of the first sort was the earthquake whereby he was astonished and terrified then Pauls words disswading him from hurting himselfe and thirdly how they wrought vpon him and that was so farre as that they turned his heart toward them and he sought to be comforted of them All these did set him forward though afarre off to his conuersion in so much as although they wrought it not yet without these he had neuer come to the other which were more neere meanes thereof and did effect it The latter kind of meanes were also three First he desired to know of them how he might be saued Secondly Pauls answere that he must beleeue And thirdly his teaching him how whereupon hee receiued and consented to the doctrine so that he beleeued in the Lord Iesus and was conuerted The effects and fruits of his conuersion follow and they were also three which were proofes of it One that he was baptised another was his ioy for so happie a change and the third his kindnes to them many wayes declared as his bringing them out of the loathsome prison into his house what danger soeuer it had procured to him his setting of meate before them his washing of their stripes and with all these the condemning of himselfe for his former crueltie towards them and his reuenge that he tooke on himselfe for the same Now according to the parts of this storie I will proceed to speake of euery one in order And first to begin with the estate that he was in before his conuersion somewhat is to be noted of it in generall and then his particular sinnes are to be considered Generally this is to be obserued that he being prophane and as he shewed himselfe ignorant and without God in the world as Paul speaketh of all the Gentiles I say it is to be obserued how vile and wretched we are before God shew his worke of mercie vpon vs euen filthie and vncleane stinking in our sinnes loathsome to God and euen to men also who are themselues any better guided and graced The which to be true the saying of Ezechiel doth most cleerely shew who bringeth God in to speake thus with many other words to the like purpose When I passed by thee I saw thee polluted in thine owne blood in thy natiuitie when thou wast borne thy nauell was not cut thou wast not washed in water to soften thee thou wast not salted with salt no eye pitied thee c. shewing hereby that before God wash vs and giue life to vs there is nothing but filthinesse and death Thus the Scripture brandeth the woman of Samaria though she afterward brought many to Christ with a note of infamie that she had been an harlot that she had been full of ignorance maliciousnesse a scorner c. And Zacheus though his repentance was famous had been a sore griper and deceiuer and Paul had been a persecuter a blasphemer and an oppressor And such a miserable person was this Iailer For though there was no direct occasion offered to Saint Luke to lay out his whole wicked course yet by the few sinnes that were expressely mentioned to haue been in him or by necessary consequence it may be easily gathered that he was such an one which sins seeing they were setled in him by long custome as habites and courses of life they did both rule him and also drew many like companions to them to make him a vassall and slaue of the diuell And so it is with all though all breake not forth into the same notorious euils Well might the Prophet Ieremie therefore say it is the Lords mercie that we liue and breath and are not vtterly consumed And all may wonder that he will pitie vs and be patient toward vs in giuing vs a time of repentance as they that beleeue do when they find it so and it should humble the proudest and shame and feare them that are not so euen as it houldeth all in lowlines and abasement euer after who haue found from him a gracious deliuerance out of such intolerable bondage And the vse that should be made of the very knowledge of this miserable condition of man is no lesse then I haue set downe euen as humble and thankefull walking with God ought alwaies to accompanie those who haue escaped it as I haue said But alas though there may be seene some such dutie to be practised of the latter I meane the faithfull yet no sparke of shame or sorrow for so great calamity can be perceiued to be in the former that is the vngodly in so much that a man would thinke there were no such vengeance hanging ouer them as I speake of if he should marke the loosenesse boldnesse and securitie of such and neither any damnation waiting them either old or yong men or women when yet it is the senselessenes of them through vnbeliefe that they giuing no credit to the Scriptures which in euerie place doe proue it to be so therefore they feare nothing no not the greatest woe till it come vpon them and that they feele it This is that which we haue to note of and by the estate of the Iailer in generall Of his particular sinnes crueltie is the first accompanied with adulation and slauerie he being readie to put in execution that which was most vniustly commanded him But besides that he did I say exercise crueltie vpon the seruants of God in doing more then he was enioyned For he was bidden but to keepe them safe which he might haue done if he had but put them in the common prison And yet he would not haue done that if there had been but ciuilitie especially any dram of compassion in him but would haue kept them sure in his owne house they being neither murtherers

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

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

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

third he followeth his ambitious humour in seeking after fauour and authoritie and renowne in the world But these are all but deceitful pearles They make a glistering shew to a mans cōceit a farre off but when he hath them and considereth them aright and as they are then the vanitie and the basenesse of them appeares and therefore they that follow these with tooth and naile as they say they are alwaies restlesse while they think of the vncertainty and momentany state of them and neuer satisfied with any thing they haue attained Neither the voluptuous man with his pleasure nor the couetous man with his wealth nor the ambitious with his honor nor any man with that he hath neuer so greatly desired For euen the very pleasures and ioyes and delights of the voluptuous man are as a continual feauer or ague to vex and disquiet his mind howsoeuer he make a faire shew and seem to be merry happy yet he euer carries a sting in his conscience that inwardly prickes and torments him in such sort as in his greatest mirth and iollitie he neuer can heartily and soūdly reioyce And though the pleasures be as hony for a little time in his mouth yet he shal find thē whē they are sunck into his stomacke to be as bitter and as vnpleasant as gall The like may be said of the couetous and ambitious person First for the couetous man suppose he hath heaped vp and gathered together his chests full of gold and treasure at least more then euer he thought he should yea let him haue got all the pearles and precious stones into his owne possession that the East and West Indians can afford what hath he gathered together but euen a heape of cares to vex to disquiet himselfe withall for as before he got and scraped them together with great paine and toile and infinite dangers which he hath passed through so now he is to take no lesse care to keepe them as being many wayes in continuall danger of losing them And suppose he lose them as he shall either in his life or at his death then it is an exceeding griefe and heart-sore vnto him to see by experience how vaine flitting and vncertaine things they be that he hath so excessiuely toiled for and kept with so great care And hence it commeth oft to passe that he hauing lost that wherein the confidence of his heart was set he fals into despaire whence hardly he is euer able to be recouered The ambitious man in like sort he highly priceth promotion and rising vp from a meaner estate to an higher degree as the meane cottager if he could be but a yeoman and he a man of worship he should be therwith content and if the worshipfull could come to be but a Knight and the Knight a Lord or an Earle then he would desire to be no higher he saith but would rest well satisfied but when he hath gotten his Knighthood Lordship or Earledome which were the pearles he trauelled for he cannot yet be at rest because he sees other in places aboue him he is yet a subiect and vnder a Prince if he were a King then he thinkes he should be full content and aspire no further But it is not a kingdome of a whole countrie no nor of the whole world that is able to stay the ambitious affection of men Alexander the great Monarch hauing in a manner conquered the whole world is said to haue 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 al pleasures profits and honor let him tell vs the worth of them Salomon was such an one he made triall of all wayes and spared no paine labour nor cost to trie what fruit and commoditie was to be reaped of them all He had honor and fame the greatest that euer any Prince had that liued on the earth For pleasure he inioyed whatsoeuer his wisdome could deuise and his hart desire He had his Orchards and Gardens planted and set with all the most choice and excellent trees and herbes 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 euery tree and simple therein which he also committed after to writing and imparted to others If musick might delight he had besides the solemne quier of singing men such a quier as no Prince in the world had vnto this day singing men singing women which he had priuately for his owne delight he had his possession of seruants of Beeues of sheep of houses of vineyards of siluer of gold of all precious stones and all the choice treasures of other kingdomes and prouinces aboue any King that euer raigned in Ierusalem or that we can reade of in any histories And all these did he enioy with great peace and prosperitie both at home and abroad So that if any man could euer be happie by following his pleasures Salomon was the man He had a greater wisedome then euer had any to inuent and contriue and deuise and he had all meanes at will to compasse and effect them all If any man could be happie by his wealth Salomon was the man for he had siluer 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 honor might make a man happie he had more then euer any Prince in regard of the incomparable glorie and wisdome which God gaue vnto him All these Salomon enioyed as much to his desire as euer any hath done or shall do And what was the happines that he found in them Surely vanitie and vexation of spirit And what then should we account of these Did Salomon find these to be vanitie and most vaine and emptie of all goodnesse and shall we thinke to find something where he could find nothing to find substance where hee found but shadowes and vanitie and to find happinesse and a paradise of pleasures wherein he found nothing but trouble disquiet and vexation of spirit He tried all these and he tried them throughly and as they say vnto the proofe and found them in experience such as in his Ecclesiastes he hath laid them downe to be and as euery one that will be so foolish as to make triall shall find them to bee by his owne experience Let this be instead of many examples vnto vs. So that all men we see seeke for pearles and for good pearles but the most are deceiued with false and counterfeit pearles when they come to the triall they find them as base and of as small value and reckoning to rest in as the dirt which is vnder their feet so vaine and vile are all the pleasures and riches and honors and worldly things to make a man happie which men

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