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
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
decay of loue to God and the best things is said of our Sauiour heere to be occasioned as otherwise so especially by the multitude of great sinners and the beholding of such wicked examples of men as fill the world with iniquity and offences For oh when men shall be alwaies cloyed with the loose and professed ill behauiour of such as they liue amongst as righteous Lot was with the filthines of the stincking Sodomites it is not easily seene what force is in it to dampe and quench goodnesse in them that behold it and that sometime at the first but when afterwards they shall not be able to wind out from their company and their prouocations of them but that they shall be alwaies crossing their good course disgracing their innocent liues cauilling at their zeale in seruing God and bearing downe all honestie as it were a streame yea and more then all this hunting threatning and disquieting them that cannot approue their bad conuersation what straits thinke we shall they be in yea how hardly shall they be able to withstand their leaud examples but rather in time be corrupted by them And especially if these that thus vex them be men of authoritie and haue power to hurt them as well as a mind to trouble thē they shall find how true this Scripture is through the abundance of iniquitie the loue of many shall wax cold And if euill words alone be able to corrupt good manners how much more wicked life also wherof bad talke is but limbe or arme and especially if this be in the wealthie and great men So that it may be rightly said O good companie and holy examples how much worth are ye How happie are they who may enioy you if they can see It is doubtlesse a corner of heauen to be associated to such both in mariage and neighbourhood in comparison of the hellish companionship of the other And this be said briefly of these three what this loue is that Christ speaketh of that it is cooled and how namely by much iniquitie in others Obiect 1 And although many may perhaps heere obiect and say thus cannot such as haue receiued the doctrine of the glad tidings with comfort and been purged thereby from their old conuersation can they not hold their confidence and reioycing of their hope vnto the end as they began Obiect 2 And againe if any hauing felt the vnspeakable loue of God shed into their hearts by the holy Ghost haue at the first enioying of this grace set their loue on God in a most feruent manner as they haue good cause so to do and haue in like manner loued his people who are fellow heires with them of the glorie to come and the Word and the Minister by whom they were begotten to the assured hope of immortalitie if they haue done this say they at the first is it not meete that they should much more do this afterward If when they did but taste of Christs louing kindnesse at the beginning they were thus affected should they not much more do this after long experience and proofe of the benefit thereof many yeeres after Answ To both these obiections one answere may serue Namely that it is meete it should be so that men should hold both their confidence in God and continue their vnfained loue feruently to all these mentioned as at any time they did neither can I excuse the contrarie But yet we must consider that it is verie hard and difficult so to do and that it requireth the whole heart to be taken vp with it and possessed of it And this is a great hinderance to it if there were no other but it that such must liue and haue to do with the prophane sort of people who doe many wayes prouoke discourage and worke vpon them Indeed it must be granted that the euill heart is a maine hinderer from this holy course which I doe not say as though I would take vpon me to excuse or defend them who are waxen cold in the duties of loue for which they had sometimes been commended but rather to aduise such as are to stirre vp men to continue their first loue Note that they may exhort and perswade them to it wisely and in all kindnesse not hotly roughly and rashly as though words may force it when all good encouragements are little enough to perswade to it For though Christ foretell heere that through the abundance of iniquitie the loue of many shall waxe cold as thereby casting a reproch vpon such as shall verifie his words yet we that are the Lords remembrancers and haue experience of the frailtie that is in our brethren being priuie to our owne must in shewing how easily they fall from this grace or any other by all good meanes labour and helpe them to preuent it or if they haue alreadie fallen to reclaime and call them back againe But if by none of these meanes we preuaile with them know they that they shall fall from this their loue to their cost and beare their burthen whosoeuer they be For to speake as the truth is what can they do either more vnbeseeming their holy profession or the Lords vnspeakable kindnesse then to reward him after such a manner And after an heartie acknowledging of Gods great loue to them at their first tasting the sweetnes of it afterwards to forget it or vnthankfully to bring it into a common and meane account The Hebrewes who had in like maner offended were reproued sharpely by the author of the Epistle written to them in this manner Now call to remembrance the dayes that are past wherein after ye receiued light ye endured a great fight in afflictions being made a gazing stocke to them in reproches and were companions with such as were so tossed to and fro and suffered with ioy the spoiling of your goods knowing that ye haue in heauen a better and enduring substance And will ye now cast away your confidence which hath so great recompence of reward The same reproofe though not in the same particular thing the Apostle gaue the Galathians who when they had receiued such manifest gifts of the holy Ghost by his preaching that they were cleere patterns of excellent Christians to many and after that were so bewitched by the false Apostles that they ioyned the obseruing of the law with faith he spake thus to them O yee foolish Galathians who hath bewitched you that after ye haue begun in the spirit ye will now bee made perfect by the flesh that is by the keeping of the law The redresse and remedie to recouer this decayed loue is that which saint Iohn giueth to the Church of Ephesus against the same disease when they had left their first loue saying remember from whence thou art fallen and repent and doe thy first workes Wherin he teacheth vs as he did that people that this decay in our loue to Gods ministerie and people must bee called to
hath thus spoken that no good words nor shewes of godlinesse shall do them good vnlesse they haue such an heart also as I haue described can yet walke merrie and locant through the day although they be destitute of it Euen as if they ailed nothing as though no danger were toward them but as though they had made a league with hell and a couenant with damnation that they might not come neere them If they thinke this will excuse them for that they are ignorant of such points and know no such matter who cannot tell them againe that it is preached amongst them and is as a Princes proclamation which all must take knowledge of If they will flie to another shelter that they haue other matters to looke after let them likewise take this for their answere that they haue alreadie their reward let those other matters be their comfort and stay but from God they may looke for none Now let vs proceed with the rest of Gods words to this people Oh that there were such an heart that they did feare me c. Heere ye may see to what end such an heart is wished euen to breed Gods feare For God plainely teacheth that there cannot be in any the feare of God without it This let vs a little consider of particularly We know all with what scorne and detestation this speech would be reiected of those that scarcely professe the Gospell if the grauest Diuine in the greatest aduisednes should vtter it that the feare of God is not in them All euen the worst are so strongly perswaded that they feare God And therefore they will be readie to say it were pitie they should liue if they did not so And yet behold without such an heart as hath been spoken of which also is the hardest thing in the world to attaine to without that I say God himselfe being witnesse the feare of God is not in them but farre from them For from whence should it come Is it a sudden passion of the heart that riseth and falleth or that with the tide it ebbeth and floweth Is it not rather a sanctified affection which continueth euen as the heart is sanctified in which it groweth And as it had need to be choice ground and well fitted and prepared that precious seed and fruit should be sowen and planted in so the heart had need to be made good ground in which this rare fruit I meane the feare of God should grow and be nourished And that none may maruell that I speake thus let all further know that this feare of God is such a gift of God as by the which a man is preserued and kept from euill neither dareth he that hath that come neere it therefore when the Lord spake of Iob and commended him for fearing God he added this that he eschewed euill also This will more liuely appeare by a similitude or two drawne from commō experience for this purpose note what force there is in naturall feare The blind and superstitious people in the time of Poperie were made so affraid of spirits walking that they durst not go thorow a churchyard in the fearful time of the night and he that carrieth a great summe of money dareth not passe alone by woods and mountaines so he that is well seasoned with the feare of God dareth not drink vp the draffe commit the sinnes of the times in the which he liueth but aboue all things doth carefully auoid them And he that shall liue among the common sort of bad people and will not be like vnto them nor dares not taste of their dainties had need to be well armed and to haue his hart well fenced against them And seeing the feare of God is such a grace and hath such force in whomsoeuer it dwelleth I may by this as a second argument conclude that the common professors of the Gospell and such as draw neere to God with their bodies hauing their hearts farre from him haue not his feare in them seeing not only they make no question in matters they doubt of to be euill for they rush and breake thorow them boldly but also in things which are apparantly wicked they do the same and neither blancke nor blush at it when they haue done whereas the feare of God bringeth foorth most contrary effects as hath been shewed Now let vs heare of another fruit which commeth from such an heart and from the feare of God also ioyntly together and this is a good and godly life and a keeping of Gods Commandements For so the Lord saith Oh that there were such an heart in them that they did feare me and keepe all my Commandements alwaies which to do what is it else but to lead a godly and Christian life For as the feare of God proceedeth from such an heart as I haue spoken of so a godly life commeth from both For they breed not dumpishnesse deadnesse and melancholy as the wicked world imagineth but an holy care and desire to please God in all things neither take they away delight from a man in doing the duties of this life but enable and strengthen him rather to do them in good sort Such a life goeth with the fear of God And though I mean as the Lord also doth by keeping his Commandements no perfection but an endeuour to keepe them nor any other life then is accompanied with infirmities such an one as without a constant watch may breake forth sometimes into dangerous offēces yet I mean such a life as endeuoureth to keep all the commandements of God in omitting euill and doing good as wel as any one of them and in the same to perfeuere and abide as well as to begin Which grace we must know is granted by God to be enioyed of such as delight in it haue it in great price euen in this life whereby they may shine as lights vnto others which is a rich portion in so wicked a world as this is and yet few hasten to bee acquainted with it But how safe and sweet a life it is and how free from many great calamities wherewith the contrary life is filled another place fitter for it shall declare and testifie Only let this be granted which cannot be denied the words of the text so cleerely prouing it without any straining of them that it is no godly life in which there is not conscience made of the particular actions of it neither is the feare of God there where there is not a faithfull endeuour and labouring to keepe all his Commandements constantly for so it is in the text all my Commandements and alwaies But this point I passe ouer more briefely and presse it not at large seeing in other places I handle it more fully And thus much of the second part of the text namely what God wisheth vnto the people and also of the second effect of a good heart namely a good life Now followeth the third
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
euen the thing which they thirst for for the Lords answere is that he will quench it If they thirst therefore for remission of their sins and cannot be satisfied without it they shall partake that If for faith to apprehend it and by which they may know they are forgiuen that shall bee granted them also If for eternall life they shall enioy it in due time when they haue waited a while patiently and the same I say of the manifold graces of the Spirit which are here resembled by this bodily refreshing which quencheth the thirst thereof namely milke water and wine And to tarrie a little in this second branch to prooue the same as somewhat hath been said of the first I will beginne with that which worthily deserueth the first place namely how God promiseth the remitting of all sin and consequently saluation for euer to all that thirst for it The word of God is plentifull in prouing that he doth so As that of our Sauiour in Saint Iohn where he saith If any thirst let him come to me and drinke Why then if his thirst be for this euen this hee may take by Christs free grant and comfort himselfe therewith In the eleuenth of Matthew he meaneth the same in other words where he saith Come to me all ye that trauell and be loaden and I will ease you Now search out his meaning how can he ease burdened consciences troubled for the feare of Gods wrath which is due thereto but he must take away the guilt of their sinne and the punishment due to it by pardoning and remitting it as if it had neuer been committed And by these meanes he doth ease the greatest torment that euer vexed the soule of man Therefore the afflicted person may be bold with reuerence to take this and such like Scriptures to the quieting of his distressed mind and to the putting away of his intollerable vnquietnesse which before oppressed him And euen so do the faithfull seruants of God declare his mind and will to people in the like case As Peter in the second of the Acts when certaine men were pricked in conscience for their sinne and came to him and the other Apostles saying in the anguish of their hearts men and brethren what shall we do he answered in effect thus Seeke to haue your sinnes forgiuen you and to know that it is so by the signes which Christ hath left therof ye may rest quiet But how could they seeke that if Christ had not giuen them libertie both to do so and also to find it By all which it is cleare that our Sauiour hath prouided a most gracious helpe and remedie to all afflicted consciences and which is all one therewith that I may keepe in your remembrance the manner of speech set downe in our text doth promise vpon his faithfulnesse that he will quench this thirst of longing for Gods fauour and the pardon of sin in whomsoeuer it shall be found Obiect 1 But whiles I am setting downe this me thinkes I heare some obiecting thus oh this is too good to be true for we say they haue deepely smarted for that we could neuer fasten vpon this truth who yet haue sought it with teares and haue made bitter complaints for that we could not beleeue it and therefore we thinke that there is no such comfort for vs. Answ To such therefore I answere that they ought not to conclude against themselues vpon such weake grounds but wait still for this doctrine hath bin strongly proued and further may be to such as are not satisfied as well by other testimonies as by that which hath been set downe and therefore they are not farre from the grace whereby they may be able to applie it to themselues and the vnliker it seemeth to them to be true because it is so good and comfortable they must know that it commendeth the more the great kindnesse of God to man and so to them in the depth of their miserie when it seemeth to them to be vnauoidable and the more highly hee is to bee praised for his vnspeakeable loue and goodnesse And it is true that nothing doth more set fourth the loue of God to vs then this as being the gift of greatest price that he may or can bestow vpon vs. Obiect 2 Others obiect that they can hardly thinke that God will so easily and for nothing on our behalfe offer so largely vnto such as haue so sore and so many waies prouoked him namely that if we do but thirst for the best things we shall haue our thirst quenched when yet they do not see they say that there is required so much as a dislike and abhorting of sinne with this great offer of mercie without which yet they know no mercie can be shewed Answ 1 To the first part of this obiection this answere is to bee made that it is to the greater honor of God that he will ouercome mens euill with good leauing to vs an example therein that we should follow and be like to him and that he sent his Sonne into the world for them that be vngodly and vnworthie And for the second part of the obiection that so large and precious a promise is made to the bare thirsting after the loue of God and eternall life without any leauing and forsaking of sinne to this point I require diligent obseruing of mine answere I say therefore that all things cannot be mentioned at once in handling some points of holy doctrine lest we should thereby fall into confusednesse Neither in handling plainly this of thirsting is it necessarie to speake of the renouncing or purposing against sinne otherwise then in the way of preoccupation that is the answering of an obiection as heere I do Therefore to this part of the obiection I answere that he who thirsteth truely for saluation cannot do it without the abhorring of the sin which hath been most delighted in For while we desire grace we abhor sin which is contrarie to it and this thirsting after the water of life shal drie vp the heate of sin by little and little no otherwise then the hot and scorching sunne doth the moist and soft puddle I meane so farre as the similitude serueth for this purpose And therefore let any make this good that he thirsteth and I will make it good by the word of God that his thirst shall be quenched and his sinnes pardoned Now therefore where are they which say oh Preachers vrge vs so hardly that we shall neuer be able to follow the doctrine they teach vs of the way to eternall life I say if the way that we set downe be hard it is through the hardnes of your hearts For otherwise who would desire the way to be easier then it is heere set downe to be he that thirsteth after it shall haue eternall life And yet seeing it is so easie let all who desire to be partakers of life looke well and carefully to this
stayed the longer in this matter Now I will returne to the words of our Sauiour againe which I last mentioned that if his great workes and namely preaching y e greatest of thē al had bin in some place the people there would haue repented by this speech of his we may obserue that such as are lewd farre gone may be brought home to be members of the militant Church and Christ looketh for it that it should be so and layeth for it by sending forth and appointing his Ministers for that purpose As for example who was farther off from hope them Mary Magdelen out of whom Christ cast seuen diuels Or who among many might haue bin like to be reiected rather then Paul himselfe who was a persecutor an oppressor and a blasphemer likewise the great sinners in the time of our Sauiour who for the odious account they were in euen with the Pharisies themselues were abhorred of them and commonly reckoned with the heathens and Publicans And yet how did the Lord Iesus loue Mary how did he regard Paul as he confesseth himselfe that for al his sinnes he obteined mercy and was counted faithfull and put in his seruice And the great sinners acknowledging and forsaking their sinnes were preferred and iustified before the Pharisies And yet this giueth no incouragement to the badde and wilfull as though they may thinke heauen to be atteined with ease idlenes and securitie For we know that no such shall enter into the kingdome of God And yet it is not to be denied that the teachable hearers that begin to lende their eares to the preaching of the Gospell though they haue bin farre gone in time past may conceiue great hope hereby of the pardon of their sinnes and should not despaire Which I thinke needfull to say seeing many who haue long lien in a lewd course of life when they are aduised to turne againe vnto the Lord and they could also be content to doe so yet take deadly discouragement saying of themselues through ignorance and feare It is too late for them to repent and that their sins are so great that they cannot be forgiuen But of this first point in the second part this be said The second point followeth of the second part of the text according to the deuision THE THIRD SERMON VPON THE SAME TEXT HEre our Sauiour sayeth if they of Tyre and Sidon had inioyed the like meanes as the Cities of Corazin and Bethsaida did they had long agoe repented wherein he giueth vs to vnderstand that the gift of conuerting to God is so great and precious in respect of the want of it in any estate of life besides that all wise folke would lay for it betimes euen at the first hearing of the Gospell when it is new come amongst them and not driue of as too many doe till it be too late or at least wise till they hazard their saluation This is that which he would haue vs learne out of these words And to say the truth if it were a meaner matter then the message and glad tidings of eternall life is if it were but the offer of lease or fee simple of land in a good ayer and soile who would not lay for the first offer and labour by friends and cost that none might haue the liberty of choosing or refusing before him especially if it were a good peny-worth But alas what is the greatest Manour or Lordship if it were a whole Country which is yet but a corner of it if it be compared with that spacious kingdome of heauen already furnished withall manner of pleasures and delights Or what is the sumptuous building or princeliest dwelling which can be but of stone and clay in comparison of an habitation not made with hands but euerlasting which the Gospell offreth not as a purchase to be bought for mony but a free gift and yet the greatest of all gifts giuen for nothing And yet as if wisdome were taken away from the wise and all vnderstanding from the prudent how are the learned noble and mighty men of this world to speake of the greatest part without iudgement and light to discerne the worth and value of these things but their eyes are dazled with the deceitful beauty of things present and temporall Whereby it commeth to passe that they imbrace not the other at al if many of them scorne them not so farre is it off that they be the first that receiue the glad tidings of the kingdome If newes of any great importance or weight be brought into a lande who are the first partakers of it but they And good reason for they are the chiefe and greatest If any dainties be who aske for them sooner then they and why should they not be for them before others who are best able to buy them But oh then the greatest dainties of all which also neuer waxe common nor stale but are still fragrant and sauoury that they should not be asked after nor regarded And the newes and tidings that make the soule leape for ioy as oft as they be brought and receiued and are so farre from cloying and being wearisome that they be matter of song euen to Kings yea and without them their liues are but troublesome and full of feares Oh that these should not most affect them euen when they are thus in their prime it is doublely to be lamented But let vs weigh the words euen all sorts of vs. Long agoe he saith they would haue repented If we desire to profit aright by them then we should resolue with our selues that we should not stay and linger behinde when the Gospell commeth first to be soundly preached amongst vs suffering who so listeth to goe before vs in the harty imbracing of it but as the people did in Iohn Baptist time to receiue it with violence and as it were with greedines labouring to goe before others therein and as soone as wee perceiue the benefit that is offred thereby which is that we may finde the pearle then to lay to buy it forthwith and get it as our owne that we and ours may be euer after inriched thereby We should not like ill husbands forslow the time or as carelesse chapmen let goe a good peniworth least letting passe the opportunity we come not to the like offer againe The Apostle wishing Timothy to preach in season and out of season because in time the people wil not suffer wholesom doctrine but hauing their eares itching shall after their owne lusts get them an heape of teachers doth by the same reasons aduise the hearers that they take the opportunity to heare and imbrace the truth and sound doctrine while they may and therefore especially at the first And so they shal be able afterwards when others begin to loath it and so fall into the dangers that the Apostle would haue wise men to preuent and auoide they shall be able againe I affirme to say with ioy
we haue laied our foundation already we haue beleeued and repented as our Sauiour would haue it long agoe and we will not alter our iudgement and practise for any other There are three especiall causes why all should hast to repent at the first hearing so soone as they can be able to discerne the authority and power of the word The first is because if we doe it not at the first perhaps we shal neuer after and especially if any such of vs be cauillers and resisters of it I deny not but the Lord calleth at the ninth and eleuenth houre which refuse to come at the seauenth but who is so desperate as to ieopard his happines by so bolde an aduenture seeing the wicked and the deceiuers waxe worse and worse and he that is not fit to be vrged to day is like to be lesse fit to morrow For who knoweth that he shall haue minde or meanes or if he haue both yet whither he shall haue opportunity by health and freedome from paine and diseases to vse and inioy them And although he doe yet whether the Lord will blesse them In all which respects the wise man adulseth thus Remember thy maker O man in the dayes of thy youth whiles the euill dayes come not nor the yeares approch in which thou shalt say I haue no pleasure in them I haue I denie not seene the ignorant and carelesse who haue not been able to discerne and consider what they doe in neglecting and refusing the benefit of the Gospel offred them I haue seene such I say to haue bin brought to repentance and that God hath not called their sinne to remembrance against them though many euen of them yet haue neuer found it so Note But the scornefull and the cauiller who against his knowledge hath resisted the truth and striuen against it I haue rarely in mine obseruation seene but their death hath bin like their life without any pregnant signes of repentance The second cause why men should be desirous to conuert truely to God at the first hearing of the Gospell is this that though we might be sure to doe it at the last whereas yet in all experience late repenting is dangerous what wise man would be content to goe without the fruit of it in the meane season No if it were but for one day when he might inioy it Seeing one day in the house of God is better than a thousand in any estate whatsoeuer out of a godly life And thus it shuld be seeing thus it might be with a man that so he may inioy euen all his life long the most sweet peace of God which passeth all vnderstanding though not without tribulation in the flesh which no vnbeleeuer nor impenitent person can tast of his reioycing being onely momentany and deceitfull The third reason is this that the sooner we repent the sooner we make ioyfull and glad al the true seruants of God yea the very Angels whom our Sauiour affirmeth to reioyce thereat and besides the sooner we shall be fit to teach the waies of God to sinners and helpe to conuert the wicked vnto him when we shal our selues be able to reioyce in our saluation being made assured thereof by his holy spirit And who would lye idle from so great imployment to draw sinners vnto God when we reade that they who winne many shall shine as the starres for euer and ouer Obiect If it be obiected against this which I haue sayed why is the repentant state in so meane account in the world then if it be so gainefull and so highly commended Answ I answere for three causes First seeing the dearest to God are in this life vnder many troubles as the Church complaineth I am blacke O ye daughters of Ierusalem that is disfigured with troubles therefore the bad world shunneth and despiseth her For which she answereth in the Prophet Micha Reioyce not at me O mine enemy for though I am fallen yet shall I rise againe and I will beare my punishment because I haue sinned And yet when they such Despisers I meane and their like are afflicted and the godly in prosperity they thinke them the onely happy people Secondly they narrowly obserue the slips and infirmities of Gods seruants and make them odious and are readie to take hurt by them but the good course of their life they regard not neither think that they need to follow them therein Nay shall I say as the truth is If the godly keepe a narrow watch ouer their waies oh then they be too precise for them to keepe company with they say and on the otherside if they slip offensiuely at any time nay if they be but reported of to haue done so be it true or false they crie out in another manner thus oh these be your professors doe you not see what fruits they bring forth So they who are purposed to take no good by them can alwayes lay stops in their owne way and while they be at that point it is no maruell though they set not much by repentance which is that whereof Gods people haue their name that they be called repentant or godly The third reason why such haue the godly life in no better account and reckoning is for that they know little nay they are farre off from it what ioy and comfort it bringeth with it neither the sweete and holy peace which they who liue godly doe enioy For Salomon truly setteth downe that he that is a stranger from the life of Gods people shall not be partaker of their ioy Neither as S. Iohn saith can any know what that song meaneth which maketh the godly merrie and ioyfull but themselues which are the Lords redeemed ones which if they did know they would as our Sauiour said to the woman of Samaria first haue asked it of him as the thing that is most precious and would haue preferred it before the pleasures of sinne which yet last but for a season And this be said of the second point in the second part namely of repenting betimes Now this repenting which Christ heere speaketh of what it is which is the last point in this second part this I say let vs examine a little and so make an end His words are these they would haue repented in sackcloth and ashes This must needs be as we may well gather by his owne words a matter of great importance And that the repenting which men commonly so call is nothing lesse then that which he heere meaneth and speaketh of For the Lord Iesus in saying They would haue repented in sackcloth and ashes meaneth that they would haue done it heartily and soundly as these outward ceremonies did testifie such a thing And he speaketh so because it was well knowne to them to whom he spake that they who repented vnfainedly in times past shewed it that way though he did not thereby iustifie all to be
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
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
as to the wicked the end of ioy and the beginning of sorrow But it is the end of all labour and sorrow and the beginning of great and eternall ioyes Vse 1 The vse of this last point may be first to teach vs to acknowledge the tender respect that God hath ouer his children that though hee weane them from the ioyes which heere men take in toyes and trifles of this world yet he leaueth them not destitute at any time of ioy and comfort but willeth them to reioyce alwayes for we know that euerie commandement of the Gospell hath a promise annexed vnto it if by faith we lay hold on it If he command vs to repent in the Gospell this commandement hath a promise annexed that is if by faith we endeuour to repent we shall repent So when he commands vs to loue our enemies he giues with all to his a promise which being by faith apprehended enables vs to that dutie In like fort God commanding vs to reioyce alwaies promiseth if we be not wanting in our faith we may euer continue to reioyce Vse 2 Secondly if this be a dutie which the Lord requireth of vs at all times that we reioyce in him we ought continually to looke and haue an eye into our hearts to see whether this ioy in the Lord be there to be found or not Note and if we find it not neuer to rest vntill we find it wrought in vs yea we are to looke in whatsoeuer we set our selues vnto that we find this ioy to carrie vs and accompanie vs in the doing of it For as it is said 2. Cor. 9.7 The Lord loueth a cheerefull giuer so the Lord loueth a cheerefull seruer and worshipper of him a cheerefull hearer and cheerefulnesse in euery good duetie If we had more knowledge we might better reioyce if wee pray he requires cheerefulnesse in prayer if we be employed in our calling he requires that this also be performed cheerefully and with a glad heart Heere then commeth to be reprehended Note that naturall dulnesse and deadnesse of men when they come to pray and to do any dutie of Gods worship For we should come vnto them with our hearts filled and replenished with ioy So should we to whatsoeuer good thing and busines of our calling we set our selues about We must not go heauily about our businesse as a beare that had need to be haled and pulled to the stake Neither wish Oh that this busines or that worke were done If God in thy calling appoint thee vnto it thou must go about it cheerefully Thus Ministers Heb 13.17 must watch ouer their flocks with ioy cheerfulnes though the duty be very full of care and sleightly rewarded of men And Iacob we reade though his seruice was very laborious and toilsome which hee did vnto Laban being pinched with the frost in the night and the heat in the day yet the time of his seruice seemed but short vnto him One cause whereof no doubt was because he willingly tooke ioy and delight to walke in the duties of his calling with painfulnesse and diligence So should Masters reioyce in prouiding for the familie and doing the duetie of Masters Seruants in pleasing their Masters and doing the duetie of seruants Oâ— how happy and ioyfull a sight were this to see euery man thus to trauell with ioy and cheere in his calling To ioy I say not after a naturall and carnall manner but with a holy and religious ioy in doing both the generall dueties of Christianity and the particular dueties of his owne proper and peculiar calling This would cause both great ioy to euery man in his owne conscience that thus walketh and giue much encouragement to all that shall see and behold it THE THIRD SERMON VPON THE SAME TEXT NOw to goe forward in the Text the repetition which followeth after thus Againe I say reioyce briefely sheweth vs first the earnest affection the Apostle had to draw them to this dutie which proceeded from the abundance of his loue whereby he thought euery one of their ioy to be his owne as ye may reade 2. Cor. 2.3 He accounteth both the ioy and sorrow of the Corinthians to be his as they tooke his to be theirs Secondly this proceeded from the reason I touched before because himselfe was filled with this ioy and it is of that nature that in whose heart soeuer it is it cannot but dilate and communicate it selfe to others As we reade of the Iailer he reioyced and he could not keepe this ioy to himselfe but communicated it to his whole house Act. 16. For it is said he reioyced hauing beleeued with his whole house So Lydias heart being opened and dilated by the holy Ghost and the ioy of the Spirit she made her whole houshold partakers so farre as she could of the same grace The end whereunto this repetition tendeth is to make the exhortation more forcible and to imprint it the better and deeper in their hearts minds and memories and to make them more carefull of the practise of it For where the Spirit of God vseth these often doubled exhortations we must and ought to employ our greatest care and as it were our double diligence to learne them Obiect But you will say wherefore was the holy Ghost so earnest to repeat and redouble this precept aboue others Answ I answere First because this is a dutie as we see that is necessarie and requisite in a Christian at all times As without the which he can neither heare the Word aright nor pray aright nor do any dutie of his calling as he ought And if it be asked how other do that haue no part in this ioying in the Lord I answere they ioy in sinne And it would be seene that the wicked would be vtterly wearie of their life but for their goods and delights that they haue Secondly this dutie of reioycing thus in the Lord is the ground of all our thanksgiuing vnto God which is a maine and principall part of Gods worship For no man can truly be thankfull to God for any thing but he who hath wrought by one meanes or other some holy and heauenly ioy and delight in his soule Againe thirdly this reioycing in the Lord is a dutie very hard to performe for though it be easie for a man in worldly prosperity to reioyce after a natural and worldly manner yet to reioyce in the Lord and in a righteous and sound manner this is a most heauenly dutie and as crossing to the dumpish and earthly spirits of men as any thing can be And therefore we need as it were the more prickes and spurs to quicken vs on to this dutie being of our selues so flow and dull vnto it Dauid though he had an extraordinarie measure and portion for the most part of this ioy was wrought in his hart by the Spirit of God yet he complained oft of the losse and decay and absence of these heauenly ioyes