Sermons — Richard Rogers

Sermons · Richard Rogers

FOVRE SERMONS VPONUPON PHILIP. 4.4.

Reioyce in the Lord alway, againe I ſay, reioyce.

NOw I adde this as the laſt text of the reſt, to ſhew you, y^t they who obey the former doctrine may be ioyfull perſons: and therefore a ſeaſonable time it is now to teach ſuch doctrine, and ſo to ſtand vponupon the vnfolding of this exhortation. It is a dutie much iterated and ſtood vponupon by this Apoſtle, in other of his Epiſtles; but eſpecially in this: in euerie chapter whereof, either by his owne example or by ſpeciall precept, he ſtirreth vp to this reioycing. In the firſt chapter verſe 18. Chriſt was preached, and therefore he did, and he would reioyce, chap. 2.17.18. he reioyceth, and reioyceth with them, and wiſheth them to reioyce, and reioyce with him. In the 3.1. Furthermore, my brethren, reioyce in the Lord; and yet heere againe, reioyce in the Lord, and that with a double exhortation, againe I ſay reioyce.

And the Apoſtle Saint Iohn 1. Epiſtle 1.4. profeſſeth, hee wrote his whole Epiſtle to this end, that he might repleniſh and fill vsus with this ioy; and theſe things, that is, this whole Epiſtle, I write vntounto you, that your ioy may be full. And we are not to thinke, that theſe excellent Apoſtles would hauehave taken ſo great paine, in often exhortation to this dutie, and writing ſo much to this end, but that it is of eſpeciall waight and moment; & indeed ſuch is the neceſſity of it: that without it, we cannot performe any good duty well; whether it be of our particular calling, or of our common calling, as we are Chriſtians: no place, no time, no dutie may be without this ioy, whereunto we are in theſe words exhorted; as hereafter in the particular handling of them, I ſhall hauehave iuſt occaſion to ſhew.

To come therefore more neere vntounto the matter in hand. The occaſion of this exhortation by conſidering the circumſtances which go before, and which follow after, ſhould ſeeme to be, both to confirme and arme them the better againſt the iniuries of falſe teachers, or whatſoeuer trouble elſe: and to prepare them to the duties whereunto he after exhorteth them, of moderation, patience, confidence, &c.

The diuiſion of the text.In the words themſelues, we are for orders ſake to conſider them as they lie. Firſt, the exhortation it ſelfe. Secondly, the iterating or doubling of it. And the exhortation is fully laid downe in theſe words, Reioyce in the Lord alwaies; redoubled in thoſe that follow, againe I ſay reioyce.

In the firſt exhortation as alſo in the ſecond, (for they are both one) and that which is not fully ſet downe in the ſecond, is to be ſupplied out of the firſt. In both of the exhortations, I ſay, are to be obſerued theſe principall and eſpeciall points. Firſt, who it is that exhorteth, ſaying: I ſay vntounto you, reioyce. Secondly, whom he exhorteth, and that is the Philippians, whom he called in the firſt verſe, louing & longed for brethren. And alſo thirdly, whereunto he calleth them, that is, to reioyce: which is firſt limited by the manner, in God, that is to ſay, reioyce in God: ſecondly, enlarged by this word alwayes, ſaying, reioyce alwayes. Of theſe briefely in order.

The first point: the perſon that maketh this exhortation.And firſt for the perſon, he was ſuch a one as did as well practiſe this dutie, as exhort theſe to the practiſe of it. In the third chapter, 17. firſt he propoundeth his owne example; I reioyce, and reioyce with you: and then in the eighteenth verſe he exhorteth them to reioyce, and to reioyce with him: and by diuers other places, both in this Epiſtle and others, I could eaſily ſhew, and ſhall hauehave occaſion to ſhew afterward; that the Apoſtle was as well a forward practitioner of this duty, as an earneſt exhorter of others vntounto it: he himſelf was filled and repleniſhed with ioy, and then he laboured to fill and repleniſh others with it. Hence then by the example of this our Apoſtle, we are taught an excellent duty, and that is;Doct. looke what we exhort and perſwade others vntounto, wee exhort them according to the rule of our owne practiſe.

It is not for a drunkard ſo continuing, to exhort to ſobriety: for a glutton to exhort to temperance: nor for an adulterer and vncleane perſons, to exhort to chaſtity: nor for a ſwearer, ſo continuing, to reproue ſwearing: nor for an impenitent man to perſwade to repentance: theſe exhortations, though good in themſelues, in the mouthes of ſuch men, are but parables in the mouth of fooles: that is, as Salomon compareth them, Prou. 26.9. as thornes in the hands of drunkards, they hurt both themſelues and others with them.Pro. 26.9. And therefore Pſalme 50. the Lord asketh of theſe men,Pſal. 50.16. what they hauehave to doe to take his word, and theſe good exhortations in their mouthes; and hate to bee reformed by them? And this Apoſtle in the ſecond to the Romanes,Rom. 2. earneſtly reaſoneth againſt this kind of men, ſaying: thou that teacheſt another, teacheſt thou not thy ſelfe? thou that teacheſt a man ſhould not ſteale, ſtealeſt thou? thou that teacheſt a man ſhould not commit adultery, doeſt thou commit adultery? as if he ſhould ſay, if you teach theſe things, you ſhould not practiſe the contrary; or if you will doe the contrary, ye may not be teachers of them: but firſt we muſt hauehave receiued the grace our ſelues, and then labour to communicate it to others.

I hauehave beleeued, ſaith this our Apoſtle, 2. Cor. 4.13.2. Cor. 4.13. therefore I hauehave ſpoken. Hee taught faith vntounto others, but it was when faith was firſt wrought in himſelfe. And in the firſt chapter of the ſame Epiſtle, God firſt comforted him, 2. Cor. 1.….that hee might be able to comfort others. Remember him thirtie ſeuen yeeres agoe, who durſt not preach contrary to his owne practiſe. In like maner our Sauiour Chriſt ſaid to Peter, Luk. 22.32.when thou art conuerted ſtrengthen thy brethren: firſt hee muſt bee conuerted and ſtrengthened himſelfe, and then hee muſt labour to conuert and ſtrengthen others. And Dauid in Pſal.Pſa. 51.15. 51. ſomewhat after the middeſt of the Pſalme, deſireth God to conuert him and then hee would teach the waies of God vntounto the wicked, and ſinners ſhould be conuerted vntounto him, this example if it were well conſidered and obſerued of al exhorters, and teachers of others, there would be more hope that more good ſhould be done, then commonly is: their exhortation, would then be earneſt, and harty, as we ſee this our Apoſtles was; he ſtirreth them to it againe and againe, and in many places, that it may worke the like impreſſion in them, that it had in his heart.

A teacher muſt ſo alwaies begin with himſelfe.Begin with thy ſelfe to ſay, I hauehave repented and hate my ſinne, therefore I exhort and call vponupon others to repent: I hauehave left my ſwearing and therefore cannot abide it. I reioyce in God, and am filled with ioy, and therefore I exhort others vntounto it. This then being a duty, required of all that are to exhort, obſerue what ſpeciall duty it layeth vponupon the miniſter and publike teacher of the word of God, for he being by his place and calling, to exhort to eueryevery good duty; and to dehort from eueryevery vice, he had neede to take more eſpecial and extraordinary paines with his owne heart, that he may himſelfe be wanting in nothing, but his mouth may ſpeake from the abundance of that which his heart hath wrought in it, that there be not any vice, but his heart hath both expelled it out, and ſetled in it the hatred of the ſame: not any vertue of faith, of repentance, of ioy, but he hath had them already wrought in his heart.

Doct. 2 Againe, ſecondly for the perſon that giueth this exhortation, cōſider that it is Paul an Apoſtle that exhorteth vsus, as an Ambaſſadour ſent from God, and ſpeaking from God; as the preface of the Epiſtle ſheweth. Which conſideration, as it ſetteth an edge vponupon the exhortation; ſo ought it to ſharpen and whet vsus on to be the more eager, to follow it. And thus much it ſhall ſuffice, to hauehave obſerued of the party, exhorting: Expreſſed in the repetition of the exhortation, (I ſay.)

The ſecond point the perſons exhorted:Now I come to the perſons exhorted, and they are the Philippians, as I ſaid, faithfull, and righteous, whom the Apoſtle in the firſt verſe, called beloued and longed for brethren, and ſo to thoſe who are ſuch,Pſal. 32.11. this exhortation, in many places is expreſſely limited. In the 32. Pſalme be glad yee righteous and reioyce in the Lord, and be ioyfull all yee that are vpright in heart, and in Pſal. 33.1. Reioyce in the Lord, O ye righteous, Pſal. 33.1. Luk. 10.20.for it becommeth vpright men to be thankefull, here we ſee the wicked are ſhut out, & hauehave no part nor portion in this ioy: and that is wel ſeene, for what ioy hauehave worldly men in God, or heauenly things, but in pleaſures & profits? But another duty belongeth vntounto thē, which the Apoſtle S.Iam. 5.1. Iames exhorteth them vntounto, bidding thē to weep & howle, though they be rich men; if they be oppreſſors and wicked, & be not rich in God. And againe, chap. 4. verſ. 9. Waile and ſorrow ye ſinners, and weep, Iam. 4.9.let your laughter be turned into mourning, & your ioy into heauines.Why this exhortation is limited to the faithfull.

The reaſon of the reſtraint and limiting of it, to the faithfull is eaſy, and yet very worthy to be ſtood vponupon, for as for the righteous, they hauehave both great cauſe to reioyce, and great neede to be ſtirred vp to this duty, whereas the wicked hauehave neither any true cauſe of ſound ioy? neither feele they any need of it. That the faithfull hauehave need to be ſtirred to this duty; we cannot be ignorant, if we conſider that which the Pſalmiſt writeth; Pſalme 34.19. and the whole Scripture accordeth with that, Many are the troubles of the righteous, Pſal. 34.19.And whoſoeuer will follow Chriſt, he muſt forſake father, mother, goods, lands, brethren, ſiſters, life & al, and take vp his croſſe daily, & follow him, for ſuch is the rage of Satan, & the malice of the wicked, as againſt the whole Church in generall, ſo againſt all the godly, that they neuer can hauehave, as it were, peaceable houres; but ſo ſoone as they hauehave giuen their names to Chriſt, and are entred into his ſchoole, they hauehave one trouble and vexation or other, to wreſtle withall. They ſee matter of griefe, ſorrow within them, without them, and round about them. Within them they hauehave wicked rebellion of their owne harts, to be as it were pricks and thornes in their fleſh, to gall, and vex, and diſquiet them: they hauehave Satan continually caſting his deadly and fiery darts of tentations into their ſoules; And all the world in a manner, they ſhall ſee to be as it were banded and combined together againſt them; in mocks, in taunts; in ſlanders, in whatſoeuer iniuries, and ill turnes and miſchiefes they can doe vntounto them. Alas, any one of theſe were cauſe ſufficient to make the children of God heauy, penſiue and ſorrowfull, for their ſtrength is not the ſtrength of ſtones, nor their fleſh of broſſe, as Iob ſpeaketh of himſelfe,Iob. ….12. in the ſixth of his booke, but theſe pearce and wound them deepely, to their very ſoules: great need therefore the faithfull hauehave, to be raiſed vp from this ſorrow and heauines of heart, to reioyce and be made merry in the Lord. for ſhould they hauehave no ioy to help to counteruaile their ſorrowes, Note. the life of the Chriſtian were too tedious and grieuous to be endured, by any the moſt patient ſufferer in the world, (the troubles that accompany it are ſoe many, and the ſorrowes ſoe grieuous; that they would eate out the very heart of the faithful quickly) if it were not that ioy, mixed and intermedled withall, did mittigate the ſenſe, and eaſe and lighten the burthen of them.

The wicked hauehave no neede to be exhorted to reioyce.As for wicked men, they hauehave no ſuch burthen of trouble and ſorrowes, to be eaſed of. The diuell is not grieuous vntounto them with his tentations, be the tentations what they wil be they like them well: they entertaine them: they make much of them: they are the welcomeſt gueſts that can come vntounto them, for their is no ſuggeſtion of Satan, but it is euill: there is no kinde of euill, but the heart of a wicked man, is prone vntounto it. If the diuell prouoke him to wrath and anger, the heart is before ſtraying after it: If to vncleanneſſe, to prophaneſſe, to ſwearing, &c. theſe are all pleaſing motions vntounto the vnregenerate perſon; Sin alſo and corruption, that dwelleth and raigneth in him, is not troubleſome and grieuous vntounto the wicked man. Nay he is ſo farre from ſorrowing becauſe of this corruption, that it is his darling and his delight; It is as his right hand, as his vſe as his life and ſoule, ſo deare is it vntounto him, yea rather he can endure to hauehave his goods, his delights, yea his very life taken away, rather then to forgoe this ſinne and corruption of his heart.

As for the world, they and it are in a very quiet and friendly league, for becauſe they are of the world, the world cannot at but louelove it own, Ioh. 15.19.as our Sauior teacheth vsus (Ioh. 15.19). So that the wicked hauehave no ſuch enemies, no troubles nor ſorrowes as the righteous hauehave; but they liue at peace with their ſinne, at peace with the deuill, and at peace with the world; They hauehave mirth enough and too much for them. They neede not as they thinke, neither care they for God, or any godly mirth to make them merry. No neede therefore to exhort the wicked to reioyce,Iob. 22. that are euen ſurfetted already with ioy and pleaſure, but the righteous that mourne, the righteous that be heauy; theſe hauehave need to hauehave 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.Math. 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,To be hated of the world a ſigne of bleſſednes, and therefore a cauſe of reioycing. perſecuted, ſlandered; marke, it is a ſigne y^t we are bleſſed and therfore a cauſe to make vsus 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 hauehave all the Prophets before you, paſſed thither, and ſo we ſee ſince, our Sauiour Chriſt to hauehave paſſed this way into glory, and by the ſame to hauehave carried to the ſame glory, al his Apoſtles, Martyrs, and holy men that hauehave liued and died vnderunder the Goſpell. Behold then, in a word, what ioy euen the hatred of the world and wicked men affordeth vntounto vsus, and that is, that our heauenly reward of glory is both increaſed, and confirmed and ſealed vntounto vsus. And to this precept of our Sauiour,Iam. 1.…. 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 hauehave both in the example of all the Apoſtles Act. 5. in the ende, who being beaten for profeſſing Chriſt,Acts. 5.41. went away reioycing from the counſel taking it as an honour done to them. And ſo of this our Apoſtle (2.2. Cor. 12.10. Cor. 12.10.) I take pleaſure (ſaith he) in infirmities, in 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 hauehave ſeene. but now they hauehave 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 vsus. 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 vsus. Reſiſt the deuill ſaith the Apoſtle Iames.Iames 4.7. 4.7. and he will flie from you. Reſiſt him, though he be neuer ſo ſtrong. Reſiſt him, though he hauehave 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,Epheſ. 6.16. if thou wilt but reſiſt him with the ſhield of faith, the ſword of the Spirit, &c. Heere therefore we hauehave greater cauſe of ioy and triumph, then of ſorrow. For what cauſe hath he but to reioyce, that may eueryevery 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 hauehave 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? Rom. 7. the end.) But yet we hauehave alſo, by the merciemercy of God, ſufficient, wherewithall to raiſe vsus vp in this ſorrow:1. Iohn. Pſalme. for we hauehave the Spirit of God within vsus, to helpe our infirmities: we hauehave the Angels of God night and day to pitch their tents about, vsus, to aid vsus againſt the euill angels: we hauehave God himſelfe,Pſalme. who neither ſlumbereth nor ſleepeth; that watcheth and careth for vsus. Be we neuer ſo weake, and the diuell neuer ſo ſtrong, God who is with vsus, will vphold vsus, and no diuell ſhall plucke vsus 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 vntounto ioy, I ſhould not eaſily find an end of ſo large and long a Treatiſe.Cauſes of ioy. I will therefore, in a word only, entreate eueryevery man, who is deſirous to learne what cauſe he hath to reioyce being a righteous man, to conſider firſt throughly with himſelfe, how fearefull a thing it were to fall into the hands of the liuing God. Hebr. 10.31.And how terrible a thing the wrath of God is, which ſhall be reuealed vponupon the wicked and diſobedient, euen this ſhall giuegive 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;2. Cor. 15. 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 vntounto them.

Thirdly, let him conſider, how ſweete the louelove of God muſt needs be, euen heere, vntounto 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 hauehave eternall life:Iohn 1.12. 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,Rom. 8. and coheire with Ieſus Chriſt: that he hath giuen vntounto 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,Iohn 4.10. 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 vntounto 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 vponupon him to do him good, euen then when he thinkes not vponupon it; and that which we neuer minded to craue at his hands, yea, that the Lord will vouchſafe to come to him, Iohn 14.23. Reuelat. 3.20.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 vntounto 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 VPONUPON 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 hauehave need to be ſtirred vp to ioy, ſo they hauehave 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,The wicked hauehave no part in this ioy. for though they hauehave 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, vponupon them.

Secondly, they want that imputation of Chriſts righteouſneſſe to couer their ſhame before God: ſo that they cannot aſſure themſelues, that they hauehave 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 vponupon God. They hauehave no promiſe nor aſſurance that God will heare them;Iohn 9. 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 hauehave 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, hauehave 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 hauehave need of this ioy,Ministers duty. as we hauehave 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 hauehave 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 eueryevery day, and therefore hath need to hauehave the oyle of gladneſſe to be powred into his wounds.

Vſe 2 Againe, hauehave 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 hauehave a part in them.

Vſe 3 Thirdly, hauehave 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 to teare the wounds that we ought to heale and to bind vp. But this do the wicked, when they ſeeke to vex and grieue the faithfull, that be alreadie wounded and caſt downe with ſorrow in their ſoules, yea and for that they carry corruption ſtill about them. I ſay not he is the happieſt that reioyceth moſt: for that (no doubt) many times he may do; which is but in a verie wofull caſe, as our Sauiour Chriſt ſaith, wo be to you that laugh: but he (I ſay) is the happieſt man that hath the greateſt cauſe of ioy.He is the happiest man that hath greateſt cauſe of ioy. For this is the argument of all thoſe bleſſedneſſes which our Sauiour Chriſt pronounceth, Matth. 5. the poore in ſpirit are pronounced bleſſed, becauſe they hauehave cauſe to reioyce. So they that mourne, they that be meeke, &c. are bleſſed, becauſe theſe, though they do not reioyce, yet they hauehave eueryevery one of them iuſt cauſe to reioyce.

But to proceed, hath the faithfull and righteous alone iuſt cauſe of ioy? Then if thou deſireſt ſoundly to reioyce, practiſe carefully and conſtantly a iuſt and righteous life: for without this faith and vprightneſſe it is impoſſible (though thou haſt made a beginning therein alreadie) euer to find any ſtate that will giuegive thee cauſe (all things well weighed) to take any ioy in it. It is not the throne of a Prince, nor the treaſure of the earth, nor the pleaſures of the world that can afford it. Vſe 4 Laſtly, hath the righteous man cauſe to reioyce? then ought he to ſtirre vp himſelfe vntounto the dutie following, namely, that he do reioyce indeed. This nature it ſelfe teacheth euen naturall men, that if they ſee iuſt cauſe why they ſhould be glad, they will ſtirre themſelues vp to be ioyfull and merrie.

And the rather are the righteous to be mooued to this dutie, becauſe they hauehave the Lords commandement heere by the Apoſtle to ſtirre themſelues vp vntounto it. For is the Lord ſo carefull of his, that he cannot endure to hauehave our hearts poſſeſſed with ſorrow, but will hauehave it to be expelled thence by his heauenly ioyes; and ſhall we be behind in this duty? Shall he command, and ſhall not we obay? ſhall he exhort, and ſhal not we attend to that which wholy tendeth to our owne ioy and comfort?Eſter. 1. King. 8.64. If the King, or prince, command their ſubiects to be merry as Salomon, 1. King. 8.64. Eſter. 5.1. this alone ſtirreth them vp to mirth, though there were noe other cauſe: but the kinde ſpeeches and greetings of the prince. And ought not Gods voice much more to preuaile with vsus to this ende?

The limitation of this ioy: it muſt in the Lord.But I come now to the limitation firſt, and then in due place, to the enlargement of this ioy. It is limited firſt, by the manner of it, that it muſt be in the Lord, and then ſecondly, enlarged, by the time, that it may be alwayes. to reioyce in the Lord, is to reioyce for that we know him to be our God alſufficient, and Chriſt Ieſus our Lord: alſo to reioyce for the Lords cauſe,Ioh. 17.3. who alone giueth & miniſtreth vntounto vsus cauſe of reioycing. as 1. Sam. 21. in the thankſgiuing of Hanna. Mine heart reioyceth in the Lord, mine horne is exalted in the Lord: So Mary: my ſpirit reioyceth, that is, my heart reioyceth, becauſe of the Lord, who hath giuen mee this cauſe of ioy: and mine horne is exalted in the Lord, who hath bin fauourable, and gratious vntounto mee.

Hereby it is diſtinguiſhed from many other ſorts of ioyes.By this limitation then, we ſee the ioy of the faithfull; which only is true ioy, to be diſtinguiſhed from other ſorts of ioyes; which are many. For ſome there are, who reioyce in themſelues, and in that ſeruing of God, that liketh them; and not in the Lord: as firſt many naturall men, if they hauehave a good meaning, and liue quietly and ciuilly among men, they thinke they cannot chuſe but be ſaued; Theſe men ioy, but all the ground of their ioy is not from God; but from themſelues; from their owne blinde reaſon, and the preſumption of their owne heart: Secondly Papiſts and ſuch as follow the ancient Phariſies; Theſe men not onelyonly doe many ciuill good duties, but they faſt, they pray, they pay tythe of all they hauehave, they giuegive almes, they abſtaine from iniuſtice, extortion, &c. They are very ſtrict and very preciſe in many things; they wil not marry, they wil not eate ſuch and ſuch meates, and at ſuch times. Theſe men they reioyce alſo, yea and boaſt themſelues not only, before men, but before God, as the Phariſie did Luk. 18. But their ioy ariſeth from themſelues, and from their owne good deeds, and meritorious actions; as they hould them, They reioyce not in the Lord.

Others yet there bee, who reioyce in the things of this world. For which, indeed, it might be lawfull for a man to reioyce, but this their reioycing is altogether after a ſenſuall and a carnall manner. They reioyce in riches, in honor, in pleaſure: but this their ioy, it neither ariſeth from God, nor endeth in him: but either it proceedeth only from the creature; and reſteth in it; or els it is aſcribed to their own paines and labour; or for that they hauehave attained to this wealth, or that place, by their owne induſtry, or ſome friend or other is magnified for it: or els, rather thē any part of their ioy ſhould ſeeme to proceede from God; it is aſcribed to good lucke, and good fortune, theſe all offend in this, that they reioyce in theſe things, but not in the Lord as the author of eueryevery good thing they hauehave.

Againe there are ſome that ioy in lawfull things, but their ioy is not taken lawfully, they neuer waigh whether they vſe them in ſuch a manner as God in his word hath giuen them warrant for, or not. They delight and ioy in duties of their calling, to looke vntounto their buſineſſe; This is well: But to be taken vp with them as the chiefeſt matters, and on the Lords day, the day of the Lords reſt, when they ſhould aſſemble themſelues in the congregation of Gods people to heare his wo…d and to learne his will, or when they ſhould priuately be holily occupied, this is not to reioyce in the Lord: for it is againſt the Lords will and commandement, who hath giuen vsus charge to reſt the ſeauenth day.

So many other thinges in themſelues, are lawfull, and a man may reioyce in them. I meane recreations, and refreſhings of body or minde after labour, but to ſpende whole dayes in them is euil: alſo the fellowſhip of marriage, and the liberty of eating and drinking, but if we doe them, without thankſgiuing, without keeping a meaſure and moderation, and if we reioyce in any of theſe actions, (though lawfull of themſelues) not baniſhing the ſinnes that accompanie them in the world, and obſerue not a holy and a righteous manner in the doing of them; neither doe them by faith, all this our reioycing is vaine and wordly, and not in the Lord: becauſe it is not with thoſe circumſtances obſerued, which he hath preſcribed in his word.

But of all other, the worſt ſort is of them; that reioyce in actions ſimply euill, as in vncleane and filthy talking, in ſwearing, in drunkennes, whoring, and blaſpheming of the name of God; Reproue, and rebuke thoſe men for it▪ Their anſwere is ready, what? may we not ſpeake? may we not bee merry? Yes? mirth is lawfull. The Lord by the Apoſtle ſtirreth vp here children vntounto it: but marke to what mirth, not that which is taken in the ſore mentioned ſinnes, and other like vntounto them, but in the Lord. Complaine not therfore without a cauſe, as if God were too ſtrict and preciſe to thee, to reſtraine thee from all mirth: Here indeed is a reſtraint, but it is from vngodly mirth, from reioycing▪ as I may ſay, in euil, thy ioy muſt not be vnchaſt, diſhoneſt, ſenſual, earthly & beaſtly.

The Lord is bountifull enough to thee, in lawfull ioyes vouchſafed vntounto thee, to take thy part in. Learne therefore hence,Vſe. Try our mirth by theſe notes.to try thy mirth, for when thou art reproued for thy lewd mirth, it is no ſufficiēt excuſe to ſay, we were but merry: For know, that there is a double mirth, a holy mirth, and an vngodly mirth; a mirth in God, and a mirth in the deuill. Try therefore, and examine thy mirth: of whether ſort it is. If it be in God. Firſt, God, is alwaies in the one ende thereof, and the heart is lifted vp in praiſe, and thankſgiuing to God, but for other he wil bring thee to a ſtraight account & reckning. Againe, if thou wouldeſt know that thy mirth is in the Lord, try and examine whether thou thy ſelfe art in Chriſt. For none can reioyce in the Lord, but he that is already in Chriſt. Be the thing wherein thou reioyceſt, neuer ſo lawfull, obſerue neuer ſo ſtrictly the time and meaſure in it, this thy ioy is but a prophane and carnall ioy; and not in the Lord. Euen the very delight thou takeſt in moderate eating, and drinking, and recreation, if it be not of faith, (as it cannot be, if thou be not in Chriſt) it is ſinne, and therefore not in the Lord. And by this we ſee, that only the righteous man can be truly ioyfull. The worldly, and the carnall he may reioyce in lawfull things, but he cannot reioyce lawfully, but in a carnal and fleſhly manner this ioy neither proceedeth from God, nor tendes to God, but reſteth in the matter: neither is it ruled by the direction of Gods words, but is diſorderedly carried by the ſway of his profane and wicked heart.

And as I hauehave ſaid, that we muſt beleeue in Chriſt, and know that our names are written in heauen, before we can reioyce in the Lord; ſo there are other ſignes, whereby we may know it, for it being a thing of ſuch worth and excellency, I thinke it good to ſet downe more euidences of it. We ſhall therefore better know that our ioy is in the Lord, if we louelove God greatly, that is, more then all that is precious in the world (for the perfection of louelove is ioy) and therefore be carefull to obey him, and, if we louelove our brethren for his ſake.

And further, if we ſigh to be vnburdened, 2. Cor. 5.1.and long to be with Chriſt, which is beſt of all; for by our reioycing that we hauehave in Chriſt Ieſus our Lord, we die daily: Phil. 1. 1. Cor. 15.31.And therefore by daily growing more ready to die, we doe well teſtifie the ioy that we hauehave in him. Laſtly, if our ioy hauehave vnfained thankes, and feruent prayer for the continuāce of it, as her companions, for ſo doth the Apoſtle require that it ſhould be accompanied, it ſhall well appeare, that we reioyce in the Lord. And here an other thing ſhall not be out of ſeaſon to ſignifie to the reader, that while he is commanded to reioyce in the Lord,Theſ. 5.16. he muſt know that it nothing derogateth from it, to delight in the word of God, which Dauid oft profeſſed, that he did, and that it was more ſweet to him, then the hony to his mouth: To reioyce in the word &c. hinders not our reioycing in the Lord.for the word and the preachers that bring glad tidings out of it, are the inſtruments and meanes whereby we delight in the Lord.

And when we are taught to reioyce in the Saints which are on the earth, and ſuch as excell in vertue, it hinders nothing our reioycing in the Lord, but furthereth it;Pſa. 1 6. ſeeing they are heires of the promiſe of life with vsus, and therefore helpers of that ioy. The ſame I may ſay of reioycing in a good conſcience. For that is a teſtimony of our reioycing in the Lord. Theſe and the like concurre with our ioying in God, and are all helpers of that ioy. And ſo that remaineth ſtill firme, that he that will reioyce, ſhould reioyce in the Lord.

The enlargement of this ioy.Now I come to the time when and how long this our ioy is to be in God, and that is, alwaies: the Lord (ſo that we wil be contented but to limit our ioy within thoſe bounds we hauehave ſeene) is liberall and bountifull for the time, he doth not ſtint and limit vsus to any ſet and certaine time, but he will hauehave vsus to reioyce in him euermore. Herein differeth the ioy of the faithfull from the ioy of the world, that worldly ioy is neuer conſtant and perpetuall,Prou. 14.13. but euen in laughing, as Salomon teacheth, the heart is ſorrowfull, and the end of that mirth is heauineſſe.

The righteous may reioyce at all times.But the ioy of the faithfull flouriſheth at all times, and in all ſeaſons, it is like to the Laurell tree, that neither winter nor ſummer caſteth the leafe. For this ioy hath continuall meanes to feed it withall: neither can the righteous man, if he conſider it, euer want cauſe to ioy and be merrie in God. We hauehave ſeene the righteous man hath cauſe to reioyce in affliction, and ſo much more hath he in proſperitie. Hee hath cauſe to reioyce when he prayeth, becauſe God is neere to heare his prayer; and when he readeth, becauſe he ſeeth God to ſpeake to him in his Word, and to giuegive peace vntounto his conſcience.

And in al things he goeth about.And ſo in euerie thing: the righteous go about, they hauehave cauſe to go ioyfully about it, their calling eſpecially be it neuer ſo baſe,Deut. 28.47. yea euen the pooreſt labouring men if they be Gods children: they are then imployed in Gods buſineſſe when they are about their calling, he hath ſet them in: the ſeruant, when he is about his maſters buſineſſe, he may reioyce in doing it.Epheſ. 6.6. For reade (Epheſ. 6.6. you ſhall ſee that which their maſters ſet their ſeruants about, is called the will of God, and that in ſeruing their maſters with care and in a good conſcience,Pſalme 19.11. they ſerue God and Christ. And God will giuegive them a reward and pay them their wages for it.

They reioyce alſo when they hauehave occaſion to giuegive and diſtribute; for they are aſſured, that what they giuegive to the poore and needie brother, they giuegive to Chriſt, and that in feeding him,Eccleſ. 7.2. they feed Chriſt, in cloathing him, that they cloath Chriſt,Reuel. 14.14. yea they reioice in death it ſelfe. For they know it is not to them 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 vsus, 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 vntounto it, if by faith we lay hold on it. If he command vsus 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 vsus to louelove our enemies, he giues with all to his a promiſe, which being by faith apprehended, enables vsus to that dutie. In like fort, God commanding vsus 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 vsus at all times, that we reioyce in him, we ought continually to looke and hauehave 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 vsus: yea we are to looke in whatſoeuer we ſet our ſelues vntounto, that we find this ioy to carrie vsus, and accompanie vsus 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 eueryevery 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 vntounto 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 vntounto it, thou muſt go about it cheerefully.

Hebr. 13.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 vntounto Laban, Geneſis.being pinched with the froſt in the night, and the heat in the day▪ yet the time of his ſeruice ſeemed but ſhort vntounto 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. O… how happy and ioyfull a ſight were this, to ſee eueryevery 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 eueryevery man in his owne conſcience that thus walketh, and giuegive much encouragement to all that ſhall ſee and behold it.

THE THIRD SERMON VPONUPON THE SAME TEXT.

Philip. 4.4.NOw to goe forward in the Text; the repetition which followeth after, thus, (Againe I ſay reioyce) briefely ſheweth vsus, firſt the earneſt affection the Apoſtle had to draw them to this dutie, which proceeded from the abundance of his louelove, whereby he thought eueryevery 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,2. Cor. 2.3. 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,Acts 16. 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.Reaſons why this precept is redoubled. 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 hauehave 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 hauehave.

Secondly, this dutie of reioycing thus in the Lord, is the ground of all our thankſgiuing vntounto 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 vsus on to this dutie, being of our ſelues ſo flow and dull vntounto 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. Reade the fourth Pſalme,Pſalme 4.43. verſ. 43. Why art thou cast downe my ſoule, and why art thou diſquieted in me? Trust ſtill in God, &c. His ſoule was ſo vexed, caſt downe and diſquieted in him, that he could not raiſe it vp to any ioy and comfort: ſo it is with the beſt at ſometime. Further obſerue, whom hee heere exhorteth thus often to reioyce in the Lord, and that is, the faithfull, that alreadie had this ioy begun in their hearts. Theſe men that alreadie do reioyce, they muſt reioyce, and againe reioyce in the Lord. It is not for a righteous man to beginne a good thing, but he muſt labour to perfect and encreaſe it to the end of his life.

1. Iohn 5.13.Marke a notable place to this purpoſe (1. Ioh. 5.13.) Theſe things hauehave I written vntounto you that beleeue in the name of the Sonne of God, that yee may know that yee hauehave eternall life, and that ye may beleeue in the ſonne of God. He writes to them that beleeue, that they may beleeue. And in the firſt chapter and fourth verſe, he writes theſe things to them that reioyced alreadie,1. Iohn 1.3. that their ioy, which was begun, might be full. So thus our Apoſtle in this place writes to them, that alreadie reioyced, that they reioyce in the Lord; to them that reioyce in part and in ſome meaſure, that their ioy might be full.

The Ministers dutie.Heere then we ſee, firſt, what is the dutie of the Miniſter, and that is, (that he content not himſelfe to hauehave laid a good foundation of ſaith in his people; and of ioy and hope, and ſuch other good vertues. But he is to build them vp, that they may grow from faith to faith, from hope to hope, and from ioy to ioy: euen ſo long as theſe or they may grow, which is as long as men liue in this world) it is the Miniſters dutie to continue his exhortations vntounto them. It is not for him to ſay as many retchleſſe and godleſſe Miniſters: I hauehave taught them more then they hauehave learned alreadie; when they hauehave learned that, I will teach them more. No, thou muſt teach and exhort them the ſame duties againe and againe, and neuer giuegive ouer exhortations, till thou haſt by the mercy of God euen filled them with ioy, and faith, and patience.

And with all we ſee the duty of the people:The dutie of the people. It is not enough for them to ſay; They beleeue already, they need not more preaching, to exhort them to beleeue: and they reioyce in God already, and therfore need not to be exhorted to this ioy. But rather, it is meere and neceſſary for them; to hauehave (with the father of the poſſeſſed child (Mark. 9.24) at leaſt) one eye vponupon their infidelity, as well as the other vponupon their faith, and to ſay, I beleeue, Lord, helpe my vnbeleefe.

Beleeueſt thou? well, yet thou haſt remaining a great deale of vnbeleefe. Doeſt thou reioyce? yet remember thou haſt need againe, and often to be exhorted to this duty, that thy ſmall ioy may grow in the end, to be full and compleate, that euen thou maieſt with peace reſigne thy ſoule into the hands of God.

The text being thus vnfolded, and the vſe of it ſet downe; yet two things I ſee of neceſſary vſe to be added, before I make an ende. The firſt is the anſwering of ſome obiections riſing from the former doctrine. The next is; that ſeeing the neceſſitie, the profit, and the difficultie of performing this duty, is ſuch as I hauehave in ſome ſort ſhewed, I thinke it not amiſſe to ſpend a little time in teaching, how a man may both procure this ioy, if yet he neuer had it: and keepe, and increaſe it, if he hauehave it, and recouer it, if at any time he hauehave loſt the ſenſe and feeling of it.

Obiect. 1 For the obiections, theſe are ſome, why Chriſtians cannot alwayes reioyce, to wit, ſeeing many of them are vſually heauy and ſad: yea ſo farre, that they cauſe other to be ſo, and they make many to thinke, that their religion alloweth no ioy: which holdeth ſome backe from it; and therefore ſuch are farre from reioycing in the Lord alwaies. Anſw. To this I anſwer, that examples are not to be alleaged againſt rules: for ſuch, as are ſad, of Gods children, hauehave not yet learned to know their liberty, that they may reioyce, as I hauehave ſaid, but would moſt willingly, and ſhall in time doe ſo, but in the meane while are to be pitied, and helped forward, and therefore theſe hinder not the truth before mentioned, that the righteous cannot reioyce.

Obiect. 2 Againe, it is obiected, that ſome who did reioyce in the Lord, hauehave left and giuen it ouer, and take vp their ioy in other things, as though either their heauenly ioy could not be held, and as though they had done more then they could defend. Anſw. To the which I ſay that either they had no good ground nor warrant to reioyce ſo at firſt, or if they had, they ſinne in leauing it off, and muſt returne to it againe.

Obiect. 3 Other ſay, they cannot reioyce, as they did when they were firſt inlightned,Anſwere. to beleeue. To whom I ſay, that either they labour not to preſerue it ſo carefully, nor their faith from which it commeth,Rom. 15.13. neither prize them both, as they did when they firſt beleeued; or if they doe, then they may ſtill reioyce as they did at the firſt: if otherwiſe, then what maruaile is it, that they cannot reioyce, as ſometime they did: let them repent their negligence and ſinne, and doe their former workes, and God will reſtore their ioy to them, yea, and that rather more ſoundly, which they were wont in him to finde.

Obiect. 4 And where it is demanded, how can they reioyce in tribulation?Rom. 5.5. Anſw. I ſay with the Apoſtle they may, through hope. For though no affliction be for the time preſent ioyous, but greeuous, yet the ſenſe of heauenly ioy is onelyonly abated for the time,Pet. 1.7. but ſhall returne againe, and as S. Peter ſayeth: it is meet if need be, that we be in heauines for a ſeaſon, that the triall of our faith, being much more precious then gold that periſheth, may be found to our honour. And yet when God will, he giueth ioy in heauines, as to Paul and Silas who ſung in the dungeon at midnight: and more then that, as Daniel was inabled to reioyce in the Lions denne, the three children in the fierie fornace, and the Martyrs in our remembrance, did at the ſtake.

Obiect. 5 As for ſuch as aske at the hearing of this, why may not any reioyce in the Lord, as well as theſe before ſpoken of? Anſw. I anſwere: ſeeing they hauehave ſet their delight in other things tranſitory, or euill. For as the Prophet aduiſeth, the rich may not reioyce in their riches, nor the wiſe in their wiſdom, but he that will reioyce, let him reioyce in the Lord. For no one of thoſe reioycings can ſtand with this.

Thus much for anſwere to the obiections, the other thing is, how this ioying in the Lord is to be gotten, kept, and recouered being loſt. which that you may the better regard, and diligently attend vntounto; Know this of a ſuerty, that he that is not in ſome meaſure partaker of this ioy here;He that is not partaker of this ioy here, ſhall neuer partake the ioyes of heauen. ſhall neuer be partaker of the ioyes in heauen. For as our ſpirituall life whereby we liue in Chriſt, is not begun but in this life: ſoe certaine and doubtleſſe it is, that this ioy which is a fruite of that life, muſt either be begun here, or we ſhall neuer paſſe into them ioyes in the kingdome of heauen. Deſpiſe therefore this ioy, and ſcorne it, as many doe, who count it but a fantaſie, and withall, thou refuſeſt the ioyes of heauen, whereof this ioy is but the beginning. On the contrary, procure, keepe and encreaſe this ioy, and theſe are a certaine and ſure pledge vntounto thee, of the ioyes of the life to come. And the more thou canſt fill and fraught thy ſelfe with this ioy, the nearer doeſt thou come vntounto the life of the Saints in heauen. For this ioy here on earth, and that in heauen, is not differing in kinde. But the ioy of the faithfull militant, is the ſame with that of the faithful triumphant. The ſame, I ſay, for the nature and kinde of the ioy, though not for the degree and perfection of it. So that as I ſaid, the more we grow on in this ioy, the nearer we come to the bleſſed life of the Saints triumphant.

Let vsus then ſee by what meanes this ioy of heauen may be here begun in vsus on earth.How this ioy may be begun here in this life▪ we muſt firſt be reconciled to God. And firſt this is a cleane & an euident trueth; that we can neuer attaine to any true and ſound ioy in the Lord, vntil we be by faith in Chriſt recōciled vntounto him, For vntill then, ſo far ar we from taking any ioy in him, that we take the greateſt pleaſure in eſtranging and withdrawing our ſelues, ſo far as can be, from him. As Adam before he was reconciled vntounto God after his fall, he could not endure the ſight and preſence of God, but hid himſelfe amongſt the trees of the garden. As well can the theife take pleaſure in the preſence of the iudge, that is to condemne and pronounce ſentence of death vponupon him, as we can reioice in God the Iudge, and the auenger of all our ſinnes committed againſt him.

Reconciliation to be proceeded in by three degrees.Now then that we may know how this reconciliation is to be made with God, without the which we cannot ioy in him; we are in it to proceed by theſe three degrees. Firſt, we are to come to the knowledge of our ſin by the Law of God: we are to bring the Law, rightly taught and vnderſtood of vsus, as a light into our hearts: to ſee what heapes of filthie ſins lie in eueryevery darke corner of our hearts: to ſee what are the duties required in eueryevery ſeuerall precept; and how we hauehave omitted them: what ſinnes are condemned in eueryevery precept: and how and in what degree we hauehave ſinned in the commiſſion of them. Secondly, we are to weigh the iudiciall ſentence of the Law againſt vsus. Curſed is eueryevery one that continueth not in all things written in the Law, to do them. And then not to bleſſe our ſelues, that yet all ſhall be well, nor to make a league and couenant with hell and death, which ſhall not be kept: but in token we beleeue, our hearts muſt be filled with ſorrow, and all our vaine reioycings are to bee turned to mourning, till we melt and relent, be abaſed and humbled thereby, and brought to an vtter deſpaire of all helpe in our ſelues. Thirdly, being thus truly caſt downe in our owne ſoules, we are then to learne to know, what meanes God hath appoined, to free vsus from the bitter curſe of death and hell. The meanes he appointed for the freeing vsus (were) the death, paſſion and y^e obedience of Chriſt Ieſus: that he might vndergo the curſe and wrath of God for ſuch loſt and forlorne ones, as we are: and that we might be freed from it, and ſo make a full and perfect ſatisfaction for vsus: and fulfill the Law, that his obedience might be imputed vntounto vsus. But yet this paſſion and obedience of Chriſt are not ours, except they be applied to vsus by faith in the promiſes of the Goſpell. Theſe promiſes therefore are to be knowne, and then by faith to be laid hold on: the promiſes tending to this purpoſe, are eueryevery where very comfortable and plentifull in Scripture, Ioh.Iohn 3.14. 3.14. As the Serpent was lift vp in the wilderneſſe; ſo must the Sonne of man be lift vp: that whoſoeuer beleeueth, ſhould not periſh, but hauehave eternall life. For God ſo loued the world, that he ſent his onelyonly begotten Sonne, that whoſoeuer beleeueth in him, ſhould not periſh, but hauehave eternall life.

Which being ſo, how can it be that we being freed frō the ſting, affrighting and thundring threatnings of the Law, and tranſlated by this faith into y^e glorious liberty of the ſons and daughters of God, but that wee ſhould bee exceedingly rauiſhed in ioy at this ſo vnſpeakable louelove and merciemercy of God vntounto vsus? If onelyonly we were freed from the curſe of the Law, which is eternall death and torment, and had only this hatred of God turned from vsus, that he ſhould no more hate vsus, this were cauſe enough, one would thinke, if we did duely conſider it, of great reioycing. But truly to beleeue that God ſhould further louelove vsus, and louelove vsus, as it were, aboue his owne Sonne, that he ſhould wound him to ſpare vsus, and curſe him to bleſſe vsus; that he ſhould kill him to quicken vsus, that he ſhould abandon and forſake him, that he might againe take and receiue vsus; this I ſay, to beleeue, it cannot but cheare and reioyce the ſaddeſt heart, and heauieſt ſoule that euer was. It is ſaid in the Acts,Act. 2.42. All that beleeued continued in the Apostles doctrine, and ate their meat with gladnes and ſinglenes of heart. This faith made them all, though they were in a moſt dangerous eſtate, in regard of the world, and the enemies they had in it, to reioyce and be merrie in the Lord; notwithſtanding all the ſnares and dangers, that infeſted them on euerie ſide. And the Apoſtle Peter writing to all the diſperſed beleeuers of the Iewes in many countries, in his 1. Epiſtle, 1.8. ſaith, Ye beleeuing in him, that is in Chriſt, though you ſee him not, you reioyce with ioy vnspeakable and glorious. Though Chriſt were abſent in bodie, yet this faith of theirs in him, made them all to reioyce, with vnſpeakable and glorious ioy, as the people of Samaria did after they beleeued in Chriſt. Thus then we ſee briefely what is the only way to attaine, and come vntounto this ioy heere in this exhortation of the Apoſtle commended vntounto vsus. But I hauehave both in a direction, and in Sermons handled this at large, and will ſay no more of it.

Let vsus now ſee when we hauehave it,How to keepe and encreaſe this ioy. The first meane. how we may both keepe and encreaſe this ioy in our hearts. And this is to be done by many meanes. The firſt and the moſt principall is, by the reuerent, heedfull and attentiue hearing of the word of God. For that, as it hath bin the principall meane of God to beget faith, and to breed and begin this ioy in thine heart: ſo is it the chiefe and ſoueraigne meane, whereby God will both continue and encreaſe this ioy in thee: for he hath giuen this charge to his ſeruants; whom he truſteth with his word, to reueale and to diſcouer daily in the preaching of the Word, more plainely vntounto vsus the riches of his grace in the Goſpell. Now it cannot be but the more cleere fight we come to hauehave of the merciemercy of God in Chriſt, the more our hearts muſt needs take ioy and pleaſure in it. Secondly, by the preaching of the Word, we hauehave not only the eye of our vnderſtanding cleared, and the miſts and vailes of our ignorance remedied, but our affections are alſo whetted on to a greater delight and ioy in the goodneſſe of God alreadie knowne vntounto vsus. Our memories alſo are continually renued and refreſhed, when we heare the ſame or the like doctrine, promiſes and exhortations iterated and repeated vntounto vsus. Would we therfore euer hauehave our ioy to continue freſh and flouriſhing, then let vsus neuer be wearie of hearing the word of God taught and preached vntounto vsus: this was the ſeed of our ioy, and this is that which feedeth it, cauſeth it to continue, grow and floriſh, and without which, it cannot but wither, decay, and die in vsus.

The ſecond.But beſides the preaching of the Word, the Supper of the Lord is very effectuall to this purpoſe. For hereby theſe mercies, the cauſe of all our ioy, are brought, not onelyonly to our minds and memories, which is done by the preaching of the Word; but nearer yet, euen to our view, and touch and taſte, that we may after a ſort euen feele them with our hands, and ſee them with our eyes, and taſte them with our mouthes.

The third.To this ſeale of the Word, we ſhould adde the daily and continuall reading of the Word and Scriptures of God. For what are the Scriptures, but as one well termeth them; the letter of the Creator to the creature, the letter of God vntounto man? If we be delighted in reading ouer many times, the kind letter of ſome ſpeciall friend, vntounto vsus; we cannot but much more ioy in reading ſo kind and louing writings of God vntounto vsus. But the word of God is more fitly, as I take it, in the Scripture called the will and teſtament of God. For herein the Lord hath ſet downe what inheritances, what bequeathes and legacies, he hath willed and bequeathed vntounto vsus. Can we reade theſe continually, carefully and attentiuely, and not be moued to ioy? No, it is impoſſible. For it is not in this Teſtament of God, as it is commonly in the wils of men. There, though there be many and great things bequeathed; yet in a few readings ouer, a man may come to ſound the bottome of them. But the will of God containeth an endleſſe and bottomleſſe ſea of riches, that a man can neuer ſound the depth, nor reach the bottome of it. Note. If he could reade ouer the Bible ten thouſand times, eueryevery time hee ſhould find, if hee reade it carefully and heedfully, new matter of ioy, and more cauſes of reioycing then euer he found before.

Practiſe therefore this dutie of reading: oh! how glad would many great Kings and holy Prophets hauehave been, to hauehave had theſe holy bookes of Scripture to reade, which we hauehave now, and could not? To hauehave had (I ſay) thoſe bookes which we now hauehave, and are contented to let them lie by vsus the whole day, or weeke, and neuer looke into them. They reioyced to reade continually the darke and obſcure promiſes of the bookes of Moſes and the Prophets: but we ſcarce vouchſafe to reade the cleare and manifeſt declaration of the glorious Goſpell of Chriſt; as it is by the Euangeliſts and Apoſtles written and recorded vntounto vsus. Their care in this, and our careleſneſſe in reading the Scriptures, is one cauſe why they in thoſe darke and miſtie times, reioyced by faith to ſee the day …f Chriſt to come, and we ſcarce reioyce to behold the … …hriſt paſt, and recorded vntounto vsus. Yee are therefore all … be exhorted, that are deſirous of this happines and ioy, whereunto you are by the Apoſtle exhorted, if yee can reade; that ye take euen eueryevery day, if it may be, ſome little time, ſome quarter of an houre at leaſt, to reade ſomething in the Scripture or ſome godly books, which may make you the more ioyfull and merrie in God, all the day and night after. If ye cannot reade, nor cannot get conuenient means to learne; yet be carefull that your children or ſeruants may, that at the leaſt you may heare them reade.

Mens excuſes anſwered.I know men will be readie heere to find excuſes. Thou doeſt not vnderſtand it, thou wilt ſay, when thou readeſt it, or heareſt it read. This, it may be true in part, ſome things thou canſt not vnderſtand: but many things, and thoſe that moſt directly ſerue to comfort, to inſtruct and cheere thee, are ſo plaine and eaſie, that it is impoſſible not to conceiue them. For therefore hath the Lord written the greateſt part of Scripture, not by men of deepe and profound learning; but by ſhepheards and fiſhers, and heardmen, and tentmakers, that the ſimpleſt man that is willing to learne, might conceiue them: and no pretence or excuſe might be left to them that will not.

Againe, thou wilt be readie to find excuſes from the buſineſſe of thy calling: thou haſt wife and children to care for, and a familie to prouide for: therefore thou muſt follow thy calling, to prouide for them and maintaine them. Theſe are idle and cold excuſes: for what if thou haſt not only thy ſelfe, thy wife and children, and familie to prouide for; but haddeſt a kingdome to rule and to order the cares, troubles and buſineſſes thereof? theſe are no ſufficient excuſes to exempt thee from the reading, and the daily reading of the word of God. Marke the charge that is giuen to the King, Deut. 17. the end. He is to hauehave the booke of God continually by him. And what muſt he then do? let it lye by him for a ſhew, or for other men to reade in? No, he muſt reade in this booke. And marke, when? Al the dayes of his life, that he may learne to feare God, and to keepe the words of the law, and not … from the commandements to the right hand, nor to the … may prolong his dayes. This duty that is there layed vponupon … King, lieth vponupon eueryevery Chriſtian, he is to reade the word of God, that he may obſerue it, and it may be well vntounto him Ioh. 5.39. Chriſt ſpeaketh it to all the Iewes. Search the Scriptures, which they muſt doe by the continuall reading of them. And eueryevery where, our Sauiour Chriſt alleageth to thē the reading of the word, ſaying, HaueHave you not read what Dauid did? and, what the Scripture ſayeth, the ſtone that the builders refuſed, Acts. 4.11.is made the head of the corner. He that readeth let him conſider, And Reuel. 3. Bleſſed is he that readeth, and heareth the words of this booke. And without this reading often of the word, it is impoſſible, to reſiſt readily the tentations of Satan. For the deuill will bring ſuch colour of Scripture, for his tentations, as we cannot reſiſt, if we hauehave not by diligent reading, the Scripture ready at hand, and vponupon our fingers ends, that we may anſwere with our Sauiour out of the Scripture, It is written, and, againe it is written: and ſo againſt eueryevery tentation.

Some will here excuſe themſelues from their ability. They are poore men and they are not able, to lay out the mony to buy them a Bible withall. But alas, this is eaſily anſwered: For there is no man, I take it, not among you that are of the poorer ſort, but he will finde ſpare money, at leaſt, once in the yeare, to make merry withall, and to refreſh himſelfe, for al the labor and trauaile of the yeare; why? canſt thou thē find money to lay out, to make thee merry for a day, and wilt thou not find money▪ to beſtow vponupon the Bible, and booke of God, which may make thee merry the whole yeare, and make thee eueryevery day as it were, a ioyfull feaſt in thy conſcience? Reade therefore, and to this end, if thou wouldeſt heare more of reading, reade a Chapter of this argument in my booke, the third treatiſe.

But yet alſo to thy reading,A fourth meane holy meditation and conference of the word of God is to be ioyned. For examine and thou ſhalt finde them that hauehave attained to the higheſt degree of ioy in the word, to hauehave been continuall meditators and conferrers of it; and by meditation and conference to hauehave nouriſhed and foſtered this their ioy. Dauid that was a man euen filled with this heauenly ioy in the word, and therfore crieth out, Pſal. 119.13. part, How ſweete is thy law vntounto my mouth? yea ſweeter then honey vntounto my mouth. This Dauid, I ſay, was a man of daily and continual ſtudie and meditation in the word: verſ. 1. hee ſaith, Thy word it is my meditation continually. And in the ſixth part, I will talke of thy teſtimonies before Kings▪ and will not bee aſhamed. The preſence of Kings and great Princes ſhould not abaſh him; but euen before them, he would conferre and talke of the word of God. Reade an excellent place to this purpoſe containing both an exhortation and a promiſe. Ioſh. 1.8. The Lord commandeth Ioſhua that he let not the booke of God go out of his mouth. It muſt not goe out of his mouth, that is, he muſt be talking, ſpeaking, and conferring of it.

Secondly, he muſt meditate therein day and night, that he may obſerue and doe, according to all the law of Moſes, that ſo hee might proſper whither ſoeuer he went. So that, wouldeſt thou proſper and reioyce in whatſoeuer thou goeſt about? the way is to meditate, talke, and conferre of the word of God. And in the firſt Pſalme, they that meditate in the law of God day and night, are pronounced bleſſed. For whatſoeuer they doe, ſhall prosper. Which proſperitie hath alwaies ioy as an attendant vponupon it. But as all meditation of the word is a meane, in ſome ſort, to continue and increaſe our ioy in God: ſo eſpecially meditating and conferring of the moſt gracious and comfortable promiſes of the Goſpell. The meditation and conference of theſe are as it were bellowes, to blow and kindle the ſp…es of our ioy, which are in our ſoules.

So then, we ſee the hearing of the word preached, and the reading of the word written, and the meditation and conference of both, and eſpecially of the comfortable promiſes of the Goſpell, are ſingular meanes to continue, and to encreaſe our ioy in the Lord.The fifth meane. Practiſe. But withall, let vsus remember to ioyne to theſe the practiſe of the word, thus heard and read, and meditated and conferred on. In that place I quoted, Ioſh. 1.8. The law muſt be in his mouth; he muſt ſpeake of it, and hee muſt meditate in it. But to what end? to reſt there? No: but that he may obſerue, and doe according to all the law of Moſes, &c. and then he ſhould proſper. For this is a moſt certaine truth, that without the practiſe of the word, neither hearing, neither reading, neither conferring, neither meditating, can cauſe or continue any ſound ioy in the heart. Reade 2. Eccleſiaſtes: Surely, ſaith the Preacher, to a man that is good in his ſight, Eccleſ. 2.God giueth wiſedome, and knowledge, and ioy: but to the ſinner he giueth paine, &c. God giueth ioy (ſaith the Preacher) to him that is good in his fight. Reade againe Ioh. 15.10. If you keepe my commandements you ſhall abide in my louelove, as I hauehave kept the commandements of my father, and abide in his louelove. And then immediatly hee addeth in the next verſe: Theſe things hauehave I ſpoken vntounto you, that my ioy may abide in you, and that your ioy may be full. Our Sauiour giueth charge to his Diſciples, to keepe and to practiſe his commandements, that his ioy may abide, and that it may grow to be full in them. Many places might eaſily be alleaged to this purpoſe. Prouerbs 29.6. In the tranſgreſſion of an euill man is his ſnare, but the righteous doth ſing and reioyce. The wicked man by his tranſgreſſion inſnareth and intangleth himſelfe in ſorrow: but the righteous that directeth his way by the word, hee ſhall be merrie, and ſing for ioy. The ſcripture in ſundry places beateth vponupon this point: and therefore I will not ſtand ſo vponupon it. Doe we therefore deſire to leade and liue a ioyful life? Let vsus become good men by the practiſe of Gods word. Otherwiſe let vsus not looke to hauehave our ioy continue. But rather let vsus looke for ſorrow, yea for ſorrow vponupon ſorrow. As it is written, Pſal. 32.10. Many ſorrowes ſhall come to the wicked man.

To theſe meanes that I hauehave ſpoken of, may be added,Pſal 32.10. ſome, that are touched by this our Apoſtle, 1. Theſ. 5.17.18.The ſixt meane. Prayer. &c. For hauing exhorted them in the 16. verſe to reioyce alway. In the words following, he ſheweth by what meanes they may continue this their ioy. And that is, firſt by continuall prayer. For we hauehave the promiſe of Chriſt, that whatſoeuer we aske of God, according to his will, in the name of Chriſt it ſhal be giuen vntounto vsus. Now this we know, and are well aſſured of, that it is according to the will of God, that we ſhould reioyce, ſo that if we pray for it earneſtly, and continually, he will be moſt willing and ready to grant our petition. Seek therefore the continuance and increaſe of this ioy at Gods hand, and thou ſhalt finde it, knock for it by prayer, at the doore of Gods mercy, and he will giuegive it vntounto thee. But alas, this duty of prayer for ioy is careleſly, for the moſt part, neglected. Men preſume, as it ſhould ſeeme, they can keepe it well enough, though they neuer ſue and ſeeke to God for it, the fountaine and author of it. If they that hauehave continued a long time in Chriſts ſchoole, ſhould trie, and examine how ſmall proceedings they hauehave made in this Chriſtian duty, and ſearch to finde out the cauſe of their ſo little profiting, they ſhall finde by triall, one maine cauſe to hauehave bin, the neglect of prayer for ſo excellent a grace as this is.

The ſeuenth: Thankſgiuing.Next vntounto prayer, the Apoſtle, in the place before named, addeth thankſgiuing: For though we craue and beg neuer ſo much, this ioy at Gods hands; yet if he ſend vsus ioy according to our deſire; and we be not mindfull to returne thankes vntounto him, he will withhold and withdraw his hand from giuing it to vsus. God indeed hath bound himſelfe to giuegive grace, and to giuegive ioy vntounto them that aske it; but yet ſo, that they be thankefull after: without which thankefulneſſe for benefits receiued, they, that come to God, plainely declare that they pray not as they ought. For when we pray for ioy, or pray for any grace, wee are not ſimplie to reſt in the deſire it ſelfe: but our deſire muſt aime at a further ende; and that is, that we receiuing theſe, may praiſe and bleſſe God for them. Marke the Prophet Dauid in the ſixth Pſalme, in the thirtieth Pſalme, and in diuers others: he deſireth that the Lord would giuegive him life: but he asketh not life ſimply, that he might liue; but becauſe the dead cannot praiſe God, here as the liuing doe. And therefore deſireth life, that liuing he might praiſe God: After the ſame manner, is framed alſo the prayer of Hezechiah Eſay. 38. So therefore we are to pray for life, that liuing we may praiſe God: and pray for ioy, that reioycing we may praiſe him. we are not to aske life ſimply to liue, but that liuing we may praiſe God, neither are we to aske ioy ſimply for it ſelfe; but, that reioycing in God and in his goodnes, we might hauehave cauſe, and be the fitter to bleſſe God for it. And thus if we come to God for ſupply of new ioy with thanks, for the former obtained, God is ready, and willing to heare vsus, But ſeeing I cannot goe through all the meanes of preſeruing our ioy, at this time, I will here ſtay for this time.

THE FOVRTH SERMON VPONUPON THE SAME TEXT.

NOw to proceed where I left,The eighth: Not to quench the ſpirit. the next duty preſcribed by the Apoſtle for the continuance and encreaſe of our ioy, is, That we quench not the Spirit. Where, by the ſpirit, I take to be meant, the good motions of the Spirit of God in our hearts. For when theſe good motions, cauſed in vsus by the ſpirit, are cheriſhed; the ſpirit of God is cheriſhed: and being cheared ſo, he cheareth and filleth our hearts with ioy, and annointeth vsus with the oyle of gladnes. On the contrary: quench theſe good motions, and thou quencheſt the ſpirit of God, which ſhould cauſe this ioy in thine heart. Therefore, commeth there at any time, any good motions into thine heart? be carefull, by all meanes poſſible, to entertaine them, to cheriſh and to make much of them. So ſhalt thou make glad the good ſpirit of God, and hee ſhall giuegive peace, and ioy to thy ſoule. But is this commonly practiſed? Nothing leſſe. For as it was ſaid of the Iſraelites, fortie yeares long, they grieued the Spirit of God: ſo may it be ſaid of the moſt among vsus, our whole life hath bin, a continuall grieuing, and prouoking the good ſpirit of God. For which of vsus can excuſe our ſelues, but that we hauehave had diuers good motions, ſometimes from others, ſometimes from our ſelues; and yet we hauehave reſiſted them. Sometimes we hauehave bin moued to heare the word of God; yet either for ſome vaine pleaſure, or ſmall profit, we hauehave neglected it. Many times we hauehave had a motion to leaue ſwearing, curſing, lying, and ſome eſpeciall ſinnes we hauehave bin giuen vntounto; yet hauehave we not cheriſhed theſe motions: nay we hauehave baniſhed them away, and ſhut; as it were, the doores of our hearts againſt them. No maruell therefore, the ſpirit of God affordes vntounto vsus ſo ſcanty meaſure of heauenly ioy, when we thus daily and continually grieue him; when as faſt as he kindleth any grace, or good thing in vsus, we are readie to quench it, and as it were to caſt water vponupon it. Note. If we will hauehave ioy, we muſt make much of the Spirit of ioy: that we ſhall doe, if we neuer croſſe any good motion, but be readie with all cheerefulneſſe and alacritie, to foſter and to cheriſh it in vsus: ſo that of a good motion, it may grow to be a ſetled and a conſtant affection in vsus: otherwiſe looke for no ioy from that Spirit, whom thou careſt not to grieue. Rather feare, as iuſtly thou mayeſt, that heauie ſorrow, or at leaſt a deadly and ſenſeleſſe numneſſe will befall thee. For experience hath ſhewed moſt fearefull examples, not only of them that hauehave loſt their ioy for a while; but of them that hauehave died in moſt lamentable deſpaire, by reſiſting theſe good motions: and others, that for all the time of their life, with all the meanes they could vſe, were neuer able to recouer the feeling of their ioy againe, loſt by the reſiſting ſometime of one good motion: quench not therefore the ſpirit, that is, the good motions of Gods Spirit.

Quench euill motions.But yet if thou wilt keepe thy ioy, remember and be carefull to quench another ſpirit, that is, all the motions and ſuggeſtiōs that he ſeeketh to put into thy mind. For as the Spirit of God is the Spirit of ioy,; and being cheared by thee, will cheare thy heart in God: So Satan is a ſpirit of heauineſſe, and a ſpirit of deſpaire; entertaine him and follow his motions; and thou falleſt into the way of deſpaire and heauineſſe: reſiſt him and his ſuggeſtions, and thou ſhalt both cheare the Spirit of God, and free thy ſelfe from all that ſorrow and heauineſſe, that the diuell ſeeketh to bring into thy ſoule,

Our ioy in the best things must be predominant.Againe, that thou mayeſt keepe thy ioy in God: remember it is not ſufficient for thee to keepe ſome kind of ioy and delight in good things: but thy ioy in theſe things, muſt be a predominant, Note. & an euerlaſting ioy. For if thou ſuffer the delight of any earthly matter, to poſſeſſe & to occupie the chief place in thy heart, thy true ioy is gone. Herod, he had ſome kind of ioy in hearing Iohn Baptiſts preaching, whereupon alſo he did many good things, but becauſe his ioy was not predominant, but the ioy of pleaſures did exceed it, which he tooke in his inceſtuous adulterie, therefore he loſt euen that ioy he had. And this experience teacheth vsus, that the ſetting of our ioy vponupon one thing, remoueth it from other things: he that hath his chiefe delight taken vp in his profit, is the leſſe ſet vponupon paſtimes: & he that is chiefly ſet vponupon one pleaſure, is leſſe bent vntounto another. But this muſt needs fall out rather, that in the ſetling our minds vponupon earthly pleaſures, we ſhall withdraw them from heauenly ioies. For there is a far greater oddes & cōtrariety betweene earthly pleaſures and heauenly ioyes, then is betweene one earthly pleaſure and another. The rule therefore is, that we vſe a temperancie and a moderation in the lawfull pleaſures of this life, and ſo reioyce, as the Apoſtle teacheth vsus, 1. Cor. 7.30. as if we reioyced not. And this rule we muſt remember, is to be kept euen in lawfull pleaſures, and ſuch as we hauehave good ground and warrant to vſe from the word of God. For as for pleaſure in ſinne, be it in any time, in any place or companie, with what circumſtance ſoeuer, it hinders and quenches our reioycing in God.

But you will aske me,How this may be attained. how you may come to hauehave a predominant ioy in the beſt duties,: for it is not an eaſie matter to alter our affections, ſet vponupon theſe inferiour delights. I anſwere, we ſhall come to a predominancie of delight in good things, if we be euer diligent in accuſtoming and exerciſing our ſelues in them. Accuſtome thy ſelfe to earneſt prayer, and thou ſhalt delight in nothing more then in calling vponupon God: exerciſe thy ſelfe in repentance and mortification of ſinne, and this ſhall become euerie day more eaſie and leſſe grieuous, yea and in the end delightſome vntounto thee. On the contrarie, doeſt thou find thy heart taken vp with ouer great delight in the things of the earth? The daily and diligent exerciſe of holy and heauenly duties will ſlake, and quench thy ioy in them.

And againe, as by the practiſe of them, thou haſt taken that delight thou haſt in them; ſo if thou ſhalt diſuſe, and vnaccuſtome thy ſelfe from them, both from the practiſing of them, the ſpeaking of them with pleaſure, and the muſing and thinking vponupon them: thou ſhalt leſſen and diminiſh thy ioy in them. For this experience can teach vsus, Note. alwaies they take greateſt delight in any thing, that giuegive themſelues moſt to the practiſe of it. None ſo much giuen to the louelove of drink or wine, as they that are continually lying at it. And it was a good precept giuen by a Heathen Philoſopher, which may well beſeeme a Chriſtian to learne: that a man ſhould make choice of the beſt life, and cuſtome would make it eaſie and pleaſant vntounto him. We muſt not firſt looke for ioy, and then to practiſe good duties; but we muſt labour and ſweat with exerciſing and accuſtoming our ſelues thereto, and afterward we ſhall find true ioy, from the continuall practiſe of them. Practiſe ſobrietie, patience and mildneſſe, and a delight in them will follow of it owne accord.

Intermiſſion of good duties dangerous.Hence then we ſee, it is very dangerous in regard of the loſſe of our ioy, to omit for a time, and to make intermiſſion of good duties: as alſo to giuegive leaue for a time to our ſelues, to the practiſe of ought that hath been, and is like to be a hinderance to the progreſſe and proceeding of our Chriſtian ioy. For omit a good dutie this day, and thinke it is not long to the next, it ſhall be done as well then; thou ſhalt find leſſe diſpoſition in thy ſelfe vntounto it; and leſſe delight in the doing of it, by that intermiſſion of thine. And againe, giuegive thy ſelfe libertie, but at one time, to practiſe that thou ſhouldeſt not, and thinke thou wilt not be ſo farre carried with thy delight another time; that one action of thine ſhall make thy delight ſtronger, Note. and thee leſſe able to withſtand it. This men commonly ſee not, and therefore if they hauehave had any ioy, in any good dutie, they quickly loſe it.

Againe, becauſe they intermit it ſtill, and deferre, from this day to the next, the practiſe of it. Or if they hauehave growne to ſome leſſe delight, or ſome diſlike of ſomething that were to be left; yet by this taking of libertie now to do it, and then vpō another occaſiō to do it, the delight returneth as great as euer it was. If mē hauehave come to take pleaſure in the Sabbaths of God, in y^e hearing of his Word, in prayer, in reading, cōference and other holy duties vponupon that day; this delight many times groweth cold in them, becauſe they thinke, yet they may take libertie, and diſpence with themſelues for a day, when either their profit calleth them away to worldly affaires, or ſome ill cuſtome to vanitie and paſtimes, draweth them away. For this abādoning thy ioy, which thou mighteſt take in the holy duties of the Sabbath but for one day, will make thee the more vnfit to take any ioy in them for many dayes after. This keeping of one Sabbath to the deuill, Note. will make thee thou ſhalt after take little pleaſure in keeping any to God. Let him therefore ſue vntounto thee, but for one Sabbath in the yeare, to be kept vntounto him in wantonneſſe, & vanity; and let him labour to further it what he can, and pleade old, and ancient cuſtome for it: yet if (I ſay) thou feaſt him, and makeſt him merry but one day in the yeare, hee will ſo winde in himſelfe, and grow in one day into ſo familiar acquaintance with thee, that thou ſhalt not be able to winde thy ſelfe out of it, when thou wouldeſt.

The laſt meanes which I will note, whereby we may both keepe, and encreaſe our ioy, is, that whenſoeuer the Lord ſhal call vsus out to troubles and croſſes,The laſt meane. To ſubmit our ſelues to the Lord in our troubles. that we ſubmit our ſelues willingly and patiently to goe thorough them. For this is a certaine and a ſure poſition alwaies in Gods children, that ſorrowes and troubles ſent vntounto them of God, are a direct way whereby the Lord intendeth to bring them vntounto greater ioy; and the greater, and more continued troubles the Lord bringeth vponupon them, to the greater ioy doth he carry them, if they willingly, and patiently paſſe through them. Reade, 2. Cor. 1.5. As the ſufferings of Chriſt abound in vsus; So our conſolation aboundeth, through Chriſt. Marke, As the ſufferings abound, ſo the conſolation and ioy likewiſe doth abound. And this is ſutable, and well agreeing to all the actions of God, for the moſt part. For when hee meaneth to exalt thee higheſt, then he firſt humbleth thee by afflictions, and caſteth thee downe loweſt. None was euer ſo lowe abaſed, and ſo deepely caſt downe as was our Sauiour. Therefore alſo, as it is ſaid. Phil. 2.9. God highly exalted him, Note. & gaue him a name aboue eueryevery name, that at the name of Ieſus ſhould eueryevery knee bow, both of things in heauen, and things in earth; and things vnderunder the earth. The like we ſee in Dauid, when God meant to exalt him to the kingdome, he led him thither, through many troubles and afflictions. The Iſraelites God led them into a land flowing with milke and hony; but he led them through barren, and a terrible, and feareful wildernes. Ioſeph was exalted to be next the King in Egypt, but he was carried thorough pits, and priſons and bondage, vntounto it.

On the contrary, marke the dealing of God with the wicked: he ſpareth them here, becauſe he meanes to puniſh them in hell. He feedeth them in fat and good paſtures, becauſe he meaneth to kil and to ſlaughter them after. Doth God therefore call thee to trouble, this is the way he hath prepared to bring thee to ioy, if thou wilt follow it. Reade an excellent place to this purpoſe. Acts 20.22. And now behold, ſaith the Apoſtle Paul to the elders of Epheſus, I goe bound in the ſpirit to Ieruſalem, not knowing what ſhall befall me there, ſaue that the holy Ghoſt in eueryevery city witneſſeth, that bonds and afflictions abide for mee. Marke now his reſolution, but I paſſe not at all, (ſaieth he) neither is my life deare vntounto my ſelfe, that I may fulfill my courſe with ioy. He ſaw many dangers, and many troubles before him: but yet he would not auoide them, for in ſo doing he ſhould hauehave bereaued himſelfe of former ioy, and depriued himſelf of much comfort, that by theſe he aſſured himſelfe of. I ſpeake not this, that I would hauehave men to ruſh themſelues into needles dangers. No, if God giuegive meanes to auoide them lawfully, and with a good conſcience; it is preſumption in vsus, and a tempting of God, to caſt our ſelues into them. But when we know, and are aſſured we are called vntounto them by God, Note. as Paul was, (for he went vp to Ieruſalem bound in the ſpirit) Then we may and ought, willingly to vndergoe them. And when we are thus called, it is eaſily knowne. For if trouble, be before vsus, & no meanes with ſafety of a good conſcience to auoide them, then God calleth vsus. And we if we wil with Paul finiſh our courſe with ioy we may not go about to auoide them. Heb. 12.11. Thus then we ſee, how this bleſſed ioy is to be gotten, and alſo how it is to be maintained, and encreaſed in vsus.

Of the recouery of ioy.In the laſt place, we are to ſee, how it is to be recouered, when we hauehave loſt the ſenſe and feeling of it in our hearts. In this caſe, the remedie is to be preſcribed, according to the occaſion thereof, that is the looſing of it. For ſometime it is taken away by God, to try our patient and conſtant mindes. Sometimes againe, either by ſome great ſinne committed againſt God; or by continuall neglect of the meanes, whereby we ſhould continue it. In the former kinde there is required of vsus, both a more diligent and carefull continuance in all good duties and exerciſes of Chriſtianity; and a patient attending and waiting for the reſtoring of this continuall ioy▪ Pſalme 5.8. For God doth not take away the ſenſe of our ioy, to bereaue vsus cleane of it; but to keepe and exerciſe our patience, and ſtirre vp our faith, and to make vsus to long and deſire after it, thus he tooke from Iob the feeling of his ioy, and troubled him with feares and terrors: but it was to no ill end, neither that he tooke away al he had. For when he had tryed him, he reſtored double to him againe. And no doubt, but he gaue him alſo a double portion of ioy, for that he had taken from him.

Here it may be demanded, how we may know, when the loſſe of our ioy, is by the former occaſion of Gods tentation, I anſwere ſift and try thy heart narrowly whether ſome ſpeciall ſinne, or ſome want of practiſe of good duties hath not cauſed this loſſe of thine. If thou examine diligently, and finde thy conſcience before God to excuſe thee, thou maieſt then take it, as a fatherly triall and tentation, ſent from God to try thy patience with. Yet this know withall, though thou canſt finde nothing in thy ſelfe, yet Gods eyes are ſharper ſighted then thine are; and he can ſee iuſt cauſe in thee to puniſh thee, for that thou thinkeſt thy ſelfe the cleareſt in.The firſt meane to recouer our ioy being loſt. And therefore euen in this caſe thou muſt humble thy ſelfe, as Iob did before God; and then God will reſtore thee thy ioy with aduantage, as he did vntounto Iob whatſoeuer he had taken from him▪ but eſpecially this humiliation is to be put in practiſe, when by triall we finde, either ſome grieuous ſinnes, or our continuall negligence, to hauehave bereaued vsus of the treaſure of our ioy. For without this humbling our ſelues before God, and harty confeſſion of our ſinne, it is impoſſible, euer to recouer it againe.

Looke into the example of the Prophet Dauid, he had committed adultery with Batſheba; and murder vponupon Vriah, and this loſt his ioy, as we reade Pſal. 51.12. Restore vntounto me the ioy of thy ſaluation. What did Dauid firſt? reade Pſal. 32.3. He hold his tongue at y^e firſt. But what came of it? came his ioy againe? No: his very bones conſumed with griefe, and he rored all the day long, Gods hand was heauy vponupon him day and night; his moiſture turned into the drought of ſummer. In the next place therefore, he be thought himſelfe to acknowledge his ſinne, and to confeſſe his wickedneſſe, againſt himſelfe, and then he found comfort. God remoued from him his heauy hand; the bone which God had broken in him, then reioyced, and God forgaue him the puniſhment of his ſinne.

The ſecond meane.But often, yet, it falleth out that ſome men, for want of a ſufficient vnderſtanding of the word of God, and their owne caſe, cannot by this meane receiue any comfort. For theſe men therefore, it is a good courſe to reſtore either vntounto the miniſter, if he be a man of knowledge and learning in the word of God, and of conſcience and fidelity, accordingly: or els to ſome other of truſt and experience in the word of God; And reueale, and diſcouer vntounto them, what it is that maketh them either, troubled in minde, or dead and blockiſh, for want of ſpirituall ioy and comfortt. For not only we are like to hauehave the help, and benefit of their counſell, for our particular caſe; but euen the very diſcouery of the cauſe of this our deadnes, and helpe how to remedie it, is a meanes oftentimes to begin againe the ſenſe and feeling of our ioy.

To theſe meanes, if they alone will not ſerue, it were good to adde faſting and prayer.The third meane. For theſe are of that power, that they are able, being rightly vſed, to caſt out the deuill himſelfe, out of thoſe, in whom he hath taken corporall poſſeſſion. As our Sauiour teacheth. Mat. 17.21. And much more no doubt, will it be able to expell that heauineſſe and deadnes of ſpirit, that poſſeſſeth vsus. And to raiſe vsus vp againe to the ſenſe of our former ioy, But here it will be good, eſpecially to hauehave regard of that which I ſpake of before, to obſerue moſt dilligently eueryevery good motion of the ſpirit of God; and to giuegive them the beſt, and the kindeſt entertainment we can. For as we commonly leeſe our ioy, by reſiſting the good motions of the ſpirit of ioy and comfort; ſo by a harty and kinde entertaining of them, one time or other thy ioy is likeſt to returne vntounto thee againe.

But to draw to a concluſion of all, we hauehave ſeene how earneſt the Lord is by the Apoſtle, to call and exhort vsus to this duty of reioycing in the Lord: we hauehave alſo ſeene, by what meanes we may attaine to this ioy, if we yet hauehave it not, and how many and ſpeciall meanes God hath giuen vsus, to keepe and to encreaſe it when we hauehave it, and to recouer it, if we hauehave loſt the ſenſe and feeling of it. What then is our duty, but that we try and examine our owne hearts, to finde whether euer we felt in our hearts any true reioycing in God, and in good things, and if we neuer knew, what it meant, let vsus learne, (in that ſort that I hauehave ſhewed) to get it: and ſo after; to keepe it.

And eſpecially by weaning our ſelues, for the louelove of this ioy, from other delights, pleaſures, and profits, wherein we hauehave bin taken vp: and willingly vndergoing troubles, and croſſes, (when God hath called vsus vntounto them,) for the ſame, and ſo to keepe it.If our ioy be loſt, neuer reſt til we finde it againe. And if we hauehave by careleſſe negligence ſuffered the deuill, to bereaue vsus of this ſo rich and pretious a iewell of our ioy; yet let vsus by al meanes poſſible, labour vnceſſantly, day and night, to renew and recouer that we hauehave loſt: and let vsus neuer giuegive any reſt vntounto God, nor vntounto our owne hearts, vntil we feele the heauenly ſparkles of our former ioy againe kindled in vsus. And when it hath pleaſed God, againe to reſtore it to vsus, let vsus beware greatly of a ſecond relapſe. It is very eaſie without dilligent care taking to be loſt,Let none take thy crowne from thee. and many enemies lie in waite, to take it from vsus. But it is not ſo eaſie to be found againe, when it is loſt. The thiefe is not ſo chary to keepe thy gold from thee, when he hath ſtolne it, as the deuil is to keep away, and to hide thy ioy from thee, that thou mighteſt neuer finde it againe.

Now though I hauehave already vſed ſome reaſons to perſwade vsus to be carefull of this duty, yet conſidering our dulnes and vntowardnes vntounto it;Motiues to ioy in God. it ſhall not be vnfit to adde for a finall concluſion, a few motiues to make vsus the better to remember, and to put in practiſe theſe meanes, whereof you hauehave now heard. And to omit to ſpeake of that which before I touched, that al other ioy, beſides this, vaniſheth away, and nothing in the end remaineth, but ſorrow and vexation of Spirit. As Salomon hath left his owne experience to teach vsus. And that this ioy is of it ſelfe, the moſt compleate, and abſolute ioy that can be poſſeſſed, as being founded in God himſelfe; conſider beſides it ſelfe, what excellent priuiledges this ioy bringeth vntounto vsus: It bringeth vntounto vsus comfort aboundantly, againſt all the croſſes that can befall vsus, and againſt all the enemies we can hauehave in this life; Let famine, Let nakedneſſe, Let danger aſſaile vsus; we hauehave God yet to reioyce in, to feed vsus, to cloath vsus, to protect vsus▪ ſo far as ſhall be for our good. Let wicked men baniſh vsus, Let them hate vsus, let them impriſon vsus, let them take our liues from vsus, yet we hauehave God to reioyce in; who will accompany vsus in baniſhment, in priſon, or in what place ſoeuer; whoſe louelove ſhal more then counteruaile all the hatred of the wicked. And the life that he hath hid and treaſured vp for vsus, ſhall be better, then a thouſand liues which they can take away.

This ioy is as ſalt, to ſeaſon and to ſauour al our other ioyes whatſoeuer they be: for without this, our pleaſures are vnſauourie, and hauehave no taſte nor ſauour of pleaſure in them. Againe, laſtly, marke what an excellent promiſe the Lord maketh to this ioy, Pſal. 37.4. Delight thy ſelfe (ſaith the Pſalmiſt) in the Lord, and he ſhall giuegive thee thine hearts deſire. There is no man but would bee glad to hauehave his deſire ſatisfied. Loe then the way: Delight thy ſelfe in God, be carefull to keepe this bleſſed ioy; and God, who cannot lie, hath promiſed to giuegive thee whatſoeuer thy heart can deſire: ſo ready is the Lord to fulfill the deſire of them, that reioyce and delight themſelues in him. It was a great fauour of the Lord vntounto Salomon, 1. King. 3. to aske him what he ſhould giuegive him, and he would be readie to giuegive it; yet God made him promiſe but for one requeſt: what a fauour of God is this then vntounto thee, that there ſhall be no good thing thy tongue can aske,Pſal. 84.13.14. or thy heart deſire, but the Lord will giuegive it to thee, ſo be it, thou delight thy ſelfe in him? But conſider, for thy further care yet of this dutie, that this promiſe implieth alſo a threatning in it. And that is, if thou refuſeſt to delight in God, and wilt take thy pleaſure and delight in vanitie, in ſin, in the breach of the Sabbath, and of other duties; God will deny thee eueryevery deſire of thy heart. In that which thou deſireſt ioy in, God will ſend thee ſorrow: in that thou deſireſt a bleſſing in, God will blow vponupon it with his curſe.

The not regarding this duty,A note of an Hypocrite not to ioy in God. is a plaine and euident token of an hypocrite, whom God hateth, For read Iob. 27.10. The hypocrite, (ſaith Iob) will he ſet his delight in the almightie? will he call vponupon God at all times? making both theſe alike to be notes and brandes of a diſſembling hypocrite, that he will not at all times call vponupon God: neither will ſet his conſtant and continuall delight, in God. A fearefull thing we know it is, to be an hypocrite, whoſe portion is hell fire. Mat. 24.51.Matth. 24.51. it is ſaid, the Lord of the euill ſeruant ſhall cut him off, and ſhall giuegive him his portion with hypocrites, where ſhall be weeping and gnaſhing of teeth. If thou wilt hauehave no part nor portion in this lot of hypocrites, bee no hypocrite: delight in the Lord, which hypocrites doe not, neither can doe; and ſo thou ſhalt auoid it. On the contrary, this holy ioy, is a note of a man renued and regenerated by the Spirit of God. Read Gal. 5.22. The fruite of the ſpirit, is louelove, ioy, peace, long ſuffering, gentlenes, Galath. 5.22.goodnes, faith, meeknes, temperancy. And againſt theſe is no law: They that find this ioy in their hearts, from the Spirit of God. There is no lawe, or curſe of God to ſeaze vponupon them. For they are guided, by the Spirit of God.

FINIS.

End of the text · Richard Rogers, Sermons (1612)

Sermons, Part 8

p. 173FOVRE SERMONS VPONUPON PHILIP. 4.4.

p. 193THE SECOND SERMON VPONUPON THE SAME TEXT.

THE THIRD SERMON VPONUPON THE SAME TEXT.

p. 217THE FOVRTH SERMON VPONUPON THE SAME TEXT.

FOVRE SERMONS VPONUPON PHILIP. 4.4.

THE SECOND SERMON VPONUPON THE SAME TEXT.

THE FOVRTH SERMON VPONUPON THE SAME TEXT.