Certaine sermons preached and penned by Richard Rogers preacher of Weathersfield in Essex, directly tending to these three ends. First, to bring any bad person (that hath not committed the sinne that is vnpardonable) to true conuersion. Secondly, to stablish and settle all such as are conuerted, in faith and repentance. Thirdly, to leade them forward (that are so setled) in the Christian life, to bring foorth the fruite of both. Whereunto are annexed diuers godlie and learned sermons of another reuerend and faithfull seruant of God, Mr. Samuel Wright, Bachelor of Diuinitie, late president of Sidney Colledge in Camebridge, deceased, tending also to the same ends, with diuers particular points in both, profitable and fit for these times.

TWO SERMONS VP∣ON ISAIAH 55.1.2.

[Vers. 1]

Ho, euery one that thirsteth, come ye to the waters. and ye that haue no siluer come, buy, and eate: come, I say, buy wine and milke without siluer and without money.

[ Vers. 2.]

Wherefore do ye lay out siluer and not for bread? and your labour without being satisfied? hearken diligently vnto me, and eate that which is good, and let your soule delight in fatnesse.

* 1.1SEeing it helpeth much in preaching, to shew the teachable hearer, what is ay∣med at principally to be taught him, that hee may the better bee kept from wan∣dring, and bend his eares and mind to the matter, when he seeth what is inten∣ded to bee deliuered; I will therefore shew you, what the things are which I purpose chiefely to handle, and speake of, out of this text. And these they are: namely, that such poore soules as the most, yea and them∣selues do thinke to be odious to God, and contemptible in his sight, are for all that in high account with him, and deare vnto him. And these are all such as hunger and thirst after the kingdome of heauen, and all grace to guide them safely thi∣ther. And contrarily, that such as blesse themselues, and crie peace, peace▪ and all things are safe with them; and they whom the greatest part of men do thinke to be happie and beloued of God, are accursed and abhorred of him. And such are the whole and full, who feele little or nothing amisse, that doth

greatly trouble them, or wound their consciences: it can in no wise go well with these.

These things I purpose chiefely to teach; and with all such as shall be appertaining hereunto, as the text shall giue occa∣sion. But yet you must vnderstand that they are the matters which the Prophet also propoundeth to teach out of these words, which I haue read. For otherwise, my teaching of this, without ground and warrant from him, should be to small purpose. And that I may shew this to be his full meaning, I will first open and vnfold the words which are there set downe, which being borrowed speeches, and not signifying that which the letter and words do import, do make the mat∣ter seeme more difficult, and harder to be vnderstood, vnlesse they should be opened and made plaine.

We are therfore to know, that by thirsting (when he saith,* 1.2 if any thirst) hee meaneth feruent and earnest desiring. By bread, milke, wine and water,* 1.3 he meaneth the varietie and di∣uers kinds of all good things fit to quench the thirst of the soule, and needfull to preserue the spirituall life. By comming and buying without money, he meaneth a receiuing freely and for nothing by faith, such a liberall offer. Thus the sense of the words, in which any difficultie lieth, being cleare, it may easily be gathered what the meaning of the whole verse is; and that is this. That whosoeuer feeleth such need of the food of eternall life, and of the graces of faith, hope, pardon of sinne, loue, patience, or the like; if he feele such need of them, I say, that he cannot be satisfied without them, he may (how vnworthie soeuer he thinke himselfe thereof;) freely, confidently and with Gods good liking, enioy, and take his part in them; euen as he that buyeth house or land with his money, may possesse the same safely as his owne. And this be said of the meaning of the first verse.

In the second, he reproueth those among the people,* 1.4 who refusing the best things offered them by God, and that freely and willingly; yet spared neither cost nor labour for those, which were nothing profitable: and exhorteth them to turne from that error and delusion, and to take that counsell from him, which would be soundly for their benefit and comfort.

* 1.5Thus much for the meaning. The parts may fitly be these two. First the large offer which God maketh by the prophet, in the first verse. Secondly, a reproofe and an exortation in the second.

* 1.6The way and preparation being thus made, let vs come more particularly to the matter it selfe, and consider, first, the things which are set downe in the first verse, namely, in the free offer which God maketh by the Prophet; which things are three. First, to whom he maketh it; that is to them that thirst, and to no other; for so are the words: Ho, euery one that thirsteth come. Secondly, what he offereth to them, euen whatsoeuer good things will quench their spirituall thirst, as wine, milke and water doe the bodily thirst: saying come buy wine, milke and water without money. Thirdly, vpon what cōdition he offereth this: namely this, that they beleeue him vpon his word, and in token thereof, come, take and inioy it, as their owne: and this is the hardest, that the Lord requireth of them by the Prophet.

* 1.7To speake of these three points as they lie in order, and to begin with the first; we see that it is an high degree of profi∣ting in the schoole of Christ, and a token of Gods loue, to thirst, and earnestly to long after heauenly things, as grace and eternall life. For they who doe so, must needs haue knowledge to discerne the price and excellency of them, and also feele their owne need and necessity of them, that they doe but pine, and are as it were starued for want of them. And for all this, who are more contemptible either in theit owne eyes, or the eyes of others, then such be? And yet these are cal∣led forth by the prophet (as we see) from amongst all other (while they with the Publican thinke themselues to be a farre off, and looke for no such thing) to inioy, and be parta∣kers of that which is the best of all other.* 1.8

And after the same maner speaketh the holy Ghost in o∣ther Scripture,* 1.9 as in the Gospell by S. Iohn: If any man thirst, let him come to me and drinke; meaning the same that the pro∣phet here doth. And our Sauiour in another place, vttereth the same more plainely and fully, though not in the same words,* 1.10 saying: The whole haue no need of the Physitian, but

the sicke. And againe:* 1.11 I came not to call the righteous (who so thinke themselues) but the sinner to repentance. So that to thirst for grace, is no common grace of God, and according to the price that the holy Ghost sets it at, it aduanceth them that haue it, farre aboue many florishers, who yet beare no small shew of religion and goodnes.

And this I doe aduisedly and willingly teach and publish for their sakes, who through Gods goodnes haue attained to this grace in some good measure, and yet feare, that they are of all other most miserable. That they may see Gods mercy farre greater to them, then they can be perswaded, that it is. But while they thus meanly account of their estate which is right happie: yet I know there are other, who come farre short of them, in feruent desiring of holy and heauēly things, and haue onely a desire to heare preaching at some time, and (as they say) in their good moode, and otherwise are as vaine and vnprofitable as others, who yet will be ready to thinke themselues to be they of whom the Prophet here speaketh; as it commeth to passe too cōmonly, that they apply amisse cō∣fortable Scriptures to themselues, which belong not vnto them; and they to whom they belong indeed, put them from them as fast through vnbeliefe, as not pertaining to them. I will therefore somewhat more fully and clearely set downe my minde agreeable to the Prophets, about this thirsting.

Therefore that men may be able to proue,* 1.12 without decei∣uing themselues, that they haue this thirsting, which the pro∣phet requireth, to the which so precious a promise is annexed of obtaining that which they so desire, we must vnderstand that foure things are requisite to be knowne. The first is, what are the true properties of thirsting. Secondly, the cau∣ses why God requires it. Thirdly, how long we must thirst. Fourthly, how we may best come to it.

[ 1] Concerning the first, the properties of it may best be seene by considering them in the naturall thirst,* 1.13 and namely these two: the one, that he which thirsteth, doth most hartily de∣sire drinke, so as he cannot be quiet, but through the hope of it: [ 2] The other (which also is consequēt to it) is, that if it be de∣ferred, he can do nothing, but is ready to faint for want of it.

Both are most clearely to be seene in Sampsons thirst, who ha∣uing slaine a thousand men of the Philistims with the Iawe boane of an asse, was sore a thirst and called on the Lord▪ and said:* 1.14 Thou hast giuen this great deliuerance into the hands of thy seruant, and now shall I dye for thirst? meaning he could not beare it, nor doe any thing without drinke.

Now to apply these to the spirituall thirst, he is truely said to thirst for the pardon of his sinnes, for eternall life, or any grace of sanctification; not who desireth and prayeth for them, but yet can goe his way without them, or the certain∣ty and assurance of them, and yet can be well contented: but he who fainteth in his soule for want of them, neither can goe about any thing readily, nor in kind, without some true perswasion of inioying them. And this is apparantly to bee seene in the seruants of God, both in the Scriptures mentio∣ned, and also in our daily experience of such as we liue with.

* 1.15For the first, looke vpon Dauids example, when he desired any grace of God, as mercy to couer his sinne, the liberty of worshipping him among Gods people, the presence of God in comforting his soule, or knowledge of his will. How doth he witnes this thirsting to haue bin in him when he sought these? In the 51. Psalme: Haue mercy on me (O Lord) accor∣ding to thy great mercies and the multitude of thy compassions. In the 42.* 1.16 Psalme he saith: Like as the Hart brayeth for the riuers of waters, so panteth my soule after thee O God. vers. 2. My soule thirsteth for God, euen for the liuing God; when shall I come and appeare before the presence of God? vers. 3. My teares haue beene my meate day and night, while they daily say to me, where is thy God?* 1.17 In another Psalme; O Lord of hoastes, how amiable are thy dwelling places? my soule longeth yea and fainteth. for the courtes of the Lord.

* 1.18But that I heape not vp many testimonies in a matter so cleare; in our owne obseruation either of our selues, or our brethren, what marueilous sighes and earnest longings haue we seene in Gods people, to obtaine that which they desired, as when he hath begunne the worke of grace in them, when he hath brought them in loue with the life to come, & giuen them eyes to see the bondage of feare, doubting of pardon

of their sinnes, and what a precious treasure it is, to mortifie and bring into subiection their vnruly passions, and the strength of their great offences? what longing (I say) to be deliuered and to be set at liberty hath there been seene? what sighing and vnwearied desiring of the grace which they sought, hath there beene in them? which affections witnessed that there was this thirsting in them, that till they had some word of comfort from God, (who onely can doe it,) they could in no wise be satisfyed. Neither was this so with them onely in a mood, and for a season, (for so a wicked man may desire heauenly things also) but this continued, till they ob∣tained their desire, and as they obtained one good thing, they thirsted for another, (as I shal haue occasion to shew af∣terwards) and also for a greater measure of that grace which they had already.

And this thirsting in Gods people condemneth that which goeth for it in many,* 1.19 and that howerly and flitting de∣sire of the word, or the good things which are in it, which falleth as it riseth, and vanisheth as a shadow, and commeth to nothing in the ende, when the fruite of it should be grea∣test. And yet seeing either they cannot, or will not learne to put difference betwixt the one and the other, that is the true thirst, & that which is deceiuable; they are far wide, thinking that they haue that kinde and right thirsting after spirituall foode of the soule; when yet by this that hath bin▪ said of this matter, it is manifest, that they are farre from it; if it were but for this cause, that they giue ouer seeking, before they haue found the grace which they seemed to thirst for. And this be said of the properties of thirsting, the first of the foure things which I set downe. And this ought to teach vs not to mar∣ueile, when we see many to fall away from their zeale, who haue seemed forward; because it was neuer aright planted in them.

The second point followeth, namely,* 1.20 the causes why God requireth this thirsting to be in vs, that cannot be in any but in his seruants. And the causes are specially three. The first, seeing it must be sutable to the bodily thirst. The secōd, if we thirsted not we could not haue the variety of good things,

which are hoarded vp in the word for vs to make vs happy, forasmuch as they are drawne out from thence no other way but by thirsting after them: and by it we are made partakers of them, as the blessed Virgine saith in her song: The Lord filleth the hungry with good things,* 1.21 and sendeth the rich, or full, empty away, which is the cause why the poore people of God doe shew their thirsting desire not onely many other wayes, but also by this, namely, in their ordinary labour and trauaile to heare the word of God preached, & that sundry miles off from their dwelling place, if they haue it not there; though it be with mocking and taunting them for it, by such as are far from thirsting after it themselues.

[ 3] The third cause why God requireth thirsting, is because we should otherwise neuer know how exceedingly we are beholding to him for the variety of grace, and good things which we receiue thereby frō him: as faith, patience, the for∣giuenes of sins &c.* 1.22 For so Salomon saith in the Prouerbs: The person that is full despiseth an hony combe: but vnto the hungry soule, euery bitter thing is sweete. So that we feeling such neede of them, as that our soules should faint and be starued with∣out them, we see and acknowledge that, which we could not haue done without it, neither would easily beleeue it, namely that the Lord loueth vs dearely, and that his mercy is great towards vs, yea and that in things of the best kind, which others hauing offered them of God as well as we, doe set no store by them: and all because they feele no want of them, but could (as they thinke) be well enough without them. And thus much of the causes of thirsting.

* 1.23The third followeth, and that is, how long wee should thirst. For it seemeth vnreasonable to many, that we should be held alwaies at one point: as that either we should euer be thirsting for one grace; or if that be not required of vs, yet that we should bee thirsting still after some other. To the which the answere is, that we must alwaies be thirsting, euen so long as God hath any good grace to giue, and till he be wearie of bestowing vpon vs. Which seeing it shall ne∣uer be, while we remaine heere, God being a wel-spring and fountaine of all good things neuer drawne drie, and more

readie to giue, then we to aske; it is for our singular benefit, and not a bondage, that we may be alwaies thirsting, for so long there is stil some good comming towards vs: and other∣wise we were not liable to the liberall offer which God ma∣keth heere by the Prophet, neither were we the persons to whom he speaketh, in saying: Ho, euery one that thirsteth, come to the waters and drinke.

But yet this I say further, that in this manner we should thirst, namely, for any grace, till we receiue it, if it be heere to be enioyed; or a sure grant of it, if we cannot partake it heere, that in the life to come we shal haue it: and we are not to thinke that when we haue obtained any gift or grace of God, that we are commanded still to be asking of one and the same thing, which to do were against common sense and reason; but for a greater measure of it, as encrease of faith, loue and patience, when we haue alreadie receiued a part in them: and for such things as we yet want, with the like ap∣petite to desire and thirst for them, as at the first anguish of mind and wound of conscience, we did long for the forgiue∣nesse of our sinnes. And this of the time how long we ought to thirst, which is the third point in this first part.

The fourth followeth, namely, how we should come to thirsting, and how it should be vpholden;* 1.24 which being such a worthie gift of God, had not need to be neglected; but as an appetite to bodily food for the preseruing of health, is by all meanes to be maintained and sought. The meanes are nei∣ther costly, nor hard to come by, as in bodily dainties it fa∣reth, but readie and at hand. Euen to see our wants in grace, and emptines thereof; as how weake our faith is, how faint our hope, how cold our loue, and how hardly we haue proofe of our patience. Also to obserue our corruptions; as touchi∣nesse, frowardnes, vncleane desires, wrath, desire of reuenge, &c. and in what bondage they hold vs. If we obserue these in our selues,* 1.25 they will make vs desire the sincere milke of the Word to guide vs aright: also to watch and pray, sigh and groane, that we may resist the euill, and nourish the good. For as the husbandman by toiling and sweating at hay and haruest, prouoketh the bodily thirst; so we labouring with

our hearts to plucke vp, and to plant, as there shall be cause, shall thirst till wee obtaine that which wee goe about and desire.

And God who calleth vs to it, and promiseth largely to satisfie vs, will not mocke vs, but do as he hath said, that is to say, satisfie our soules with good things. And thus we come to thirst. But when we see our hearts thus possessed and taken vp with the feruent and constant desire of the good things which we would haue, we must also be perswaded, to labour readily and willingly, as need shall require, whether it be by prayer, conference or the like, to obtaine them, re∣membring that which is said in the Psalme,* 1.26 that wisdome (and so all the parts thereof) is to be sought out (that is, with all di∣ligence) of those that haue pleasure therein.

But one obiection heere I will answere, which troubleth some, and that is, that they say: In the beginning when men turne to God first, they thirst, and cannot be satisfied to their quiet and contentment, but they see no such thing in them after. I answere, though all shew it not after, as they did at first, by complaining, asking questions, and lamenting their wants to other, yet they long and thirst for that which they see needfull for them, and yet wanting: but they do not shew it so much; and that is wisdome, which other vnexperienced, and more weake in knowledge and faith, cannot do, but must shew their thirsting, as I said; and it may be perceiued of themselues to be so, by their daily care and diligence to nourish the old grace they haue alreadie, and to obtaine new; and by the course of their life, it may be perceiued of others, but if they grow full, they be in ill case.

Thus the first branch of the three in this first part hath bin handled, namely, who they are whom God calleth out by the Prophet, from the rest of the people, to take part in the best tidings that euer were, or can be brought from him: and that is,* 1.27 all such as thirst. The second branch followeth, and that is, what are the good things that they shall haue which thirst. The benefit which they shall enioy, is answerable to their thirst, euen the thing which they thirst for, for the Lords answere is, that he will quench it. If they thirst there∣fore

for remission of their sins, and cannot be satisfied with∣out it, they shall partake that. If for faith to apprehend it, and by which they may know they are forgiuen, that shall bee granted them also. If for eternall life, they shall enioy it in due time, when they haue waited a while patiently; and the same I say of the manifold graces of the Spirit, which are here resembled by this bodily refreshing, which quencheth the thirst thereof, namely, milke, water, and wine.

And to tarrie a little in this second branch, to prooue the same, as somewhat hath been said of the first, I will beginne with that which worthily deserueth the first place, namely, how God promiseth the remitting of all sin, and consequent∣ly saluation for euer, to all that thirst for it. The word of God is plentifull in prouing that he doth so. As that of our Sauiour in Saint Iohn, where he saith, If any thirst,* 1.28 let him come to me and drinke. Why then, if his thirst be for this; euen this hee may take by Christs free grant, and comfort himselfe there∣with. In the eleuenth of Matthew he meaneth the same in o∣ther words, where he saith, Come to me all ye that trauell,* 1.29 and be loaden, and I will ease you. Now search out his meaning, how can he ease burdened consciences, troubled for the feare of Gods wrath, which is due thereto, but he must take away the guilt of their sinne, and the punishment due to it, by par∣doning and remitting it, as if it had neuer been committed? And by these meanes, he doth ease the greatest torment that euer vexed the soule of man. Therefore the afflicted person may be bold with reuerence to take this, and such like Scrip∣tures to the quieting of his distressed mind, and to the put∣ting away of his intollerable vnquietnesse, which before op∣pressed him. And euen so do the faithfull seruants of God de∣clare his mind and will to people in the like case.* 1.30 As Peter in the second of the Acts, when certaine men were pricked in conscience for their sinne, and came to him and the other A∣postles, saying, (in the anguish of their hearts) men and bre∣thren, what shall we do, he answered in effect, thus: Seeke to haue your sinnes forgiuen you, and to know that it is so, by the signes which Christ hath left therof, & ye may rest quiet. But how could they seeke that, if Christ had not giuen them

libertie both to do so, and also to find it?

By all which, it is cleare, that our Sauiour hath prouided a most gracious helpe and remedie to all afflicted consciences, and which is all one therewith, (that I may keepe in your re∣membrance the manner of speech set downe in our text) doth promise vpon his faithfulnesse, that he will quench this thirst of longing for Gods fauour, and the pardon of sin, in whom∣soeuer it shall be found.

[Obiect. 1] But whiles I am setting downe this, me thinkes I heare some obiecting thus: oh, this is too good to be true: for we, say they, haue deepely smarted, for that we could neuer fasten vpon this truth, who yet haue sought it with teares, and haue made bitter complaints, for that we could not beleeue it, and therefore we thinke, that there is no such comfort for vs.

[Answ.] To such therefore I answere, that they ought not to con∣clude against themselues vpon such weake grounds, but wait still: for this doctrine hath bin strongly proued, and further may be, to such as are not satisfied, as well by other testimo∣nies, as by that which hath been set downe: and therefore they are not farre from the grace, whereby they may be able to applie it to themselues: and the vnliker it seemeth to them, to be true, because it is so good and comfortable, they must know, that it commendeth the more, the great kindnesse of God to man, and so to them in the depth of their miserie, when it seemeth to them to be vnauoidable, and the more highly hee is to bee praised for his vnspeakeable loue and goodnesse. And it is true, that nothing doth more set fourth the loue of God to vs then this, as being the gift of greatest price, that he may or can bestow vpon vs.

[Obiect. 2] Others obiect, that they can hardly thinke that God will so easily, and for nothing on our behalfe, offer so largely vn∣to such as haue so sore and so many waies prouoked him, namely, that if we do but thirst for the best things, we shall haue our thirst quenched, when yet they do not see (they say) that there is required so much as a dislike and abhorting of sinne, with this great offer of mercie, without which yet they know, no mercie can be shewed.

[Answ. 1] To the first part of this obiection, this answere is to bee

made: that it is to the greater honor of God, that he will o∣uercome mens euill with good; leauing to vs an example therein, that we should follow and be like to him, and that he sent his Sonne into the world for them that be vngodly and vnworthie. [ 2] And for the second part of the obiection,* 1.31 that so large and precious a promise is made to the bare thirsting after the loue of God and eternall life, without any leauing and forsaking of sinne; to this point I require diligent obser∣uing of mine answere. I say therefore, that all things cannot be mentioned at once in handling some points of holy do∣ctrine, lest we should thereby fall into confusednesse. Neither in handling plainly this of thirsting, is it necessarie to speake of the renouncing or purposing against sinne, otherwise then in the way of preoccupation, that is, the answering of an ob∣iection, as heere I do. Therefore to this part of the obiection,* 1.32 I answere, that he who thirsteth truely for saluation, cannot do it without the abhorring of the sin, which hath been most delighted in. For while we desire grace, we abhor sin, which is contrarie to it, and this thirsting after the water of life, shal drie vp the heate of sin by little and little, no otherwise, then the hot and scorching sunne doth the moist and soft puddle. I meane so farre as the similitude serueth for this purpose. And therefore, let any make this good, that he thirsteth, and I will make it good by the word of God, that his thirst shall be quenched, and his sinnes pardoned.

Now therefore, where are they which say, oh, Preachers vrge vs so hardly, that we shall neuer be able to follow the doctrine they teach vs, of the way to eternall life. I say, if the way that we set downe be hard, it is through the hardnes of your hearts. For otherwise, who would desire the way to be easier, then it is heere set downe to be? he that thirsteth after it shall haue eternall life. And yet seeing it is so easie, let all, who desire to be partakers of life, looke well and carefully to this, that they haue no lesse to testifie it to them, then this, namely, that they haue the thirst which hath been set downe to be required.

And heere for the more full handling of this point,* 1.33 I will enter into the third branch of this first part, that is to say, what

God requireth of them, whose thirst he will quench; and that is, that they come to him (for it) that is, beleeue that he will do in deed, as he promiseth, euen satisfie the soule of him that thirsteth, with the thing that he desireth, and therefore with remission of sinne and saluation, if that be the thing he thirsteth after. This faith is that, which the Prophet requi∣reth, when he speaketh of comming, requiring it of them that they come. Euen as our Sauiour also in Saint Iohn, mea∣neth the same by comming to him, where he maketh com∣ming and beleeuing,* 1.34 both one. He that commeth to me, shall not hunger, and he that beleeueth in me, shall neuer thirst: mea∣ning, he shall neuer want spiritual nourishment, namely, that which his soule longeth for, who beleeueth in him.

So that, we see it is required heere; that the thirstie persons who are by the Prophet called out from all other, to drinke and to be refreshed, should beleeue that God meaneth as he speaketh, and will do it indeed: which standeth with great reason, that they should do so. For although the Lord be∣queath and freely grant it vnto them, yet if they weigh it not, and so giue no credit to it, how can they be the better for it? Neither need they feare, that they shall presume and be too bold in clasping about and beleeuing it, for while they desire it,* 1.35 and God promiseth to grant them their desire, who shall take it from them? No, if God will iustifie, none shall be able to condemne.

* 1.36And if ye aske, why will God haue them beleeue it? I say, to the end they may see the louing kindnesse of God towards them, who hauing been so low brought by the sight of their vnworthinesse, that is euen to hell gates, in their owne per∣swasion; shall the more wonder to see the height of glorie, that they are by him exalted to. And this they beleeuing and considering,* 1.37 do, as Saint Peter saith, Loue him, and reioyce with ioy vnspeakable and glorious; whereas otherwise they could do neither. And doe we not see by this, that there is great reason why God requires of all his, that they should beleeue in his Sonne? euen that they may see his louing kind∣nesse, which was before hidden from them, and being made ioyfull thereby, more then they could be brought vnto by

the voice of an Angell, they may loue him, and be zealous in his seruice, which by no other meanes they could be brought vnto? Therefore let them labour aboue all things that they may haue this perswasion of Gods sauour, and let them see, that they haue no lesse then this vnfained faith in them, though weake, because so great and waightie matters are thereby wrought and vpholden in them.

But heere one thing more I must adde,* 1.38 though afterwards I shall say somewhat of it. And that is, how a man may proue that he hath this faith? seeing it is easily doubted of, and most of all by them, who haue least cause; and this proofe of their faith and testimonie thereof, I thinke it most fit to stay them vp withall, that they may not wauer, as they who haue it not, shall do, and must needs, though they speake great words a∣bout it. And I cannot brieflier nor more pithily do it, then by telling them, that if they hold fast this precious promise of saluation by Christ, they must know that they receiue the spirit of sanctification also, which crieth in them Abba, Fa∣ther, and sanctifieth them, and more plainely thus; that as they desire the forgiuenes of their sins, they desire and ende∣uour after the reformation of their liues, and the weaning of their harts from euill also. And this where it is wrought (that I say no more of it in this place) shall euer prooue, that there is this effectuall faith.

This I haue said of this first part, and the three branches thereof, and namely, of this one kind of their thirsting for re∣mission of sins, and eternal life. For there are other thirstings, then for these, as I gaue the Reader to vnderstand, before; whereof I will giue you a taste, though more briefly in the next Sermon, seeing I haue largely handled this in the fore∣mentioned instance, that it may giue light to the Reader, that whatsoeuer good things he thirsteth for, he may be as sure, that he shall obtaine them.

THE SECOND SER∣MON VPON THE SAME TEXT.

* 1.39NOw to proceed where I left, we are to know, that Gods people are neuer fully satisfied, while they wander heere on earth, but are euer thirsting after one good thing or other, or some new measure of grace, whatsoeuer they haue been satisfied in alreadie: for other∣wise they could not be included among them, to whom this promise is made, neither haue they their part in it, when it is said; Ho, all ye that thirst, come to the waters and drinke.

From hence it is, that some hauing attained to true faith, yet as feruently desire to preserue and strengthen the same, as they desired when they were before in great feare and doub∣ting, to haue any measure at all thereof. And so the Lord re∣quireth, that we highly esteeme, desire and long after the same, and the saluation which we waite for thereby, euen as at the first acquaintance with them, we did. In like manner, Gods faithfull people knowing that he is as a flowing foun∣taine, rich in all good things, and neuer drawne drie, they thirst still after other particular graces of the holy Ghost, when he hath satisfied them with the former. And namely, hope, loue, patience, meekenesse, humblenesse, strength to beare afflictions, and such like. And he doth no sooner stirre vp in them the desire and longing after these, but he doth withall giue them his word and promise, that he will bestow the same vpon them, euen as he heere speaketh, saying, He, all ye that thirst, come to the waters and drinke. And in like ma∣ner he speaketh in Hosea,* 1.40 when he hath said, that he will for∣giue all their iniquitie, and loue them freely, he addeth, I will be as the dew to Israel, he shall grow as the lilly, and fasten his roots as the trees of Lebanon: his branches shall spread, and his beauty shall be as the Oliue tree, and his smell as Lebanon. By all which the Lord meaneth, that when his people turning to him, and

longing for his mercie, shall obtaine it to couer their sinnes, they shall, as the drie ground thirsteth for the dew and raine, and is satisfied therewith, so shall they (I say) be refreshed with the dew of his grace, to grow vp out of their old sinnes, florishing in his Church, as the plants; constantly setled ther∣in, as the trees deepely rooted, and prouoking others to fol∣low and be in loue with their example and good course, euen as a sweet smell, or a beautifull creature prouoketh to the li∣king thereof. And that which he speaketh of them, he affir∣meth of all, which are his true Israelites and faithfull people.

And hereof it is, that they enioy and attaine to many fruits of the spirit, because they loue and long much after them, and euery one hath the greater measure of them, the more sted∣fastly that he beleeueth, God will grant them. And so on the contrarie it is verified in others, which is written:* 1.41 Wo be to them which are full, for they shall hunger; wo be to them that are rich, for they haue their consolation. For they who thirst not for heauenly grace, to refresh them and make them well liking to God and his people, shall turne their thirst after the plea∣sures of sin, and the vnsauourie froth of their euill hearts, till hauing their fill of them, they cast vp their sweet morsels, as their bane and poison.

And this shall suffice to haue said of this verse, for our in∣struction and comfort. The summe whereof is, not only, that they who hartily long for the great benefit of assurance of Gods loue, shall haue it, beleeuing it, because God hath pro∣mised it to them: but euen other grace also, as willingnesse and fitnesse for the duties of their particular calling, as Salo∣mon in the third of the Kings, and the Publicans and soul∣diers in the third of Luke, obtained: which is a singular gift of God with the former. Also they shall haue patience, yea and ioy in tribulation, mercifulnes and liberalitie to the nee∣die, contempt of the world, willingnesse and readines to die, and a supplie of all other wants, which all being enioyed, as they may be heere, are another manner of portion then all abundance of corne, wine, or any other thing that is earthly, and yet they shall to their good contentment, haue their part in these also.

* 1.42Now followeth the reprehension in the second verse. But heere we must marke,* 1.43 that he reproueth not them, whom he before called, in their thirsting after heauenly things, to be satisfied therewith. For all may see there was no cause why he should find fault with them, who did that which he requi∣red: but he reproueth them, who did not thirst nor set their delight on the best things, telling them, that they bestowed their labour and trauell vpon that which could not profit, but deceiue them. For by money in this verse, hee meaneth their precious labour and care: and by bread he meaneth that which in the first verse he did by wine, water and milke, that is, the substantiall and true nourishing food of the soule.

As if he should say, why are ye so vnthankfull, nay so wil∣fully foolish, that when God hath freely offered his bounti∣full kindnesse to you, to drinke of the water of life, you affect it not, but rather reiect it, and in the meane while, wearie and trouble your selues about that which cannot satisfie or giue you contentment? For to speake as the truth is, men are so bewitched by the diuell, that they had rather wander vp and downe in by-wayes and crosse pathes erroniously, and to follow their owne opinions in seeking eternall life, till they be wearied; rather then to rest in the safe way which God offereth them.

And when he hath reproued them for this great fault, he exhorteth them to be wiser, and to heare him attentiuely in shewing them a better way, euen the right and true way to happinesse, that is, by thirsting after it, as the other did, men∣tioned in the former verse; and so doing, he sheweth them what a worthie fruit they should reape thereof, euen all a∣bundance of things worthie to be desired, and rest to their soules thereby, which he meaneth by that allegoricall speech, when he saith, Eate that which is good, and let your soules de∣light in fatnesse. Thus much for the meaning of this verse: now briefly looke wee into the reproofe and exhortation therein contained, and consequently what fruit will follow, if they be both regarded.

* 1.44In the reproofe we are taught, as well as they to whom the Prophet wrote, and the wofull experience of this age

doth shew, that he did not onely expostulate with his owne nation at that time, but that he hath also iustly inueighed a∣gainst all Adams posterity in what age soeuer. For all men na∣turally are caried away with this frenzy, that in seeking of eternall life, they doe all erre and are deceiued, and do chuse rather to follow their owne fancie and conceit, then the voice or word of God.

He speaketh not to them, who being drowned in a deepe forgetfulnesse of God and themselues, doe not almost thinke of the welfare and saluation of their soules; he complaineth not (I say) of such; whose number yet who doubteth but that it is exceeding great, yea and that all such are further off from eternall life, then the other? but to them hee directeth his words, who desire life in some sort, and yet know no way thereto, but wander vncertainly, they know not whether. So that heere are all such condemned as seeke amisse, and toile themselues to come to happinesse any other way then God teacheth in his word, and all their labours and trauels that way, are called of him vnprofitable and ill bestowed cost. Whereupon we may iustly complaine of the wofull estate of sundrie kinds of people among vs, and lay forth their misery as cleerely, as if it were seene in a glasse.

And first of all,* 1.45 they who are teachers or be taught in the Romish synagogues, may manifestly see, how they incur the bitter and iust reproofe of the Prophet, in such sort as they shall neuer bee able to winde themselues out of it. For to yeld them that, which truely we may; we denie not, but that there are of them which toile and trauell to goe to heauen, (though this must be knowne also, that others of them co∣uer their knaueries with a colour of their religion, and either know that they are misled, or at least hold their profession for their ease and bellies sake) euen these who seeke the way to heauen, which are the simplest minded amongst all the rest of their religion, are they against whom the Prophet enueigheth: As for the wilfull and subtill among them, they are much further off, and almost without hope. But the sim∣pler are also deceiued with a false worship of God, and vse it after the fond and superstitious conceits and dreames of

their owne braine, though onely of meere ignorance, of whose doings yet, the Lord more iustly complaineth, then he doth of those to whom these words were directed, when hee saith,* 1.46 who required these things at your hands?

* 1.47For in vaine doe they worship him, teaching and receiuing for doctrines the traditions of men. To enter into particulars is in∣finite. [Obiect.] And whereas it will be obiected, that they take great paine, and bestow much time about the same: [Answ.] I answere, the rightlier do the words of the Prophet fall vpon them, and with a mighty weight presse them downe, when hee saith, why doe ye bestow your cost and care, and yet not for that which will doe you good, neither is able to satisfie your soules with the foode and bread of life? All which the best that can be said of it, is this, that it is but lost labour. And they in so doing, may iustly be compared to them, who be∣stow their money vpon their lusts in sundry mispending of which should be imployed vpon them and their families.

* 1.48But to passe from them, there is another kind of men, whom the Prophets reproofe doth reach vnto, as well as vn∣to those. And such they are, as although they hold the truth in iudgement, and doe worship God in outward maner, yet they draw neare to him with their bodies,* 1.49 their hearts being farre from him, who say, Lord, Lord, (indeed) but yet doe not the will of the Lord, neither (being naturall men) can be obedient vn∣to it.* 1.50 With their lips they confesse him, but with their deeds they denie him; and therefore are farre from the happinesse which I now speake of.

Among whom this I say as of the former sort, that though some of them doe simplie desire eternall life, as they seeme to doe, yet they preferre the commodities and vaine pleasures of this present world, and make their commings to Church to be either but couers for their prophane and loose liues, or at least they abide in them still. And yet the forward•••• sort of them both, who meane more simply, are iustly repro∣ued by the Prophets words heere, in complayning thus, why doe you lay out your money and not for bread, your labour and yet not to be satisfied? For euen these follow not the word of God as their guide, to bring them to that which they seeke,

and therfore are neuer like to attaine it, seeking it after their owne fancie and opinion, and not thirsting after it, as with∣out which they cannot be satisfied.

So that as the Apostle spake of Israell, so I may speake of these. What shall we say, (in the Epistle to the Romans,* 1.51 saith he) that Israel which followed the law of righteousnes, yet could not attaine to the law of righteousnesse? wherefore? because they sought it not by faith, but as it were by the works of the law. Euen so, they who seeke saluation, and the blessednesse that is laid vp for Gods chosen, euen that is enough to depriue them of it, in that they seeke it amisse; that is to say, not as the word of God directeth, namely, that they should thirst for it, as hath beene said.

Ye haue heard the reprehension;* 1.52 the exhortation follo∣weth, in which he laboureth to draw them from their owne wisedome which deceiued them, to hearken to another ma∣ner of wisedome, which was able to lead them to that which he called them to enioy, that is, the true happinesse which he layeth out vnder these speeches, to eate that which is good, and delight their soules in fatnesse.

And heere it is worthie to be marked, that when hee hath told them to what their owne wisedome bringeth them,* 1.53 in leading them to seeke saluation and happinesse, and that is to nothing but to deceiue them, and to lose their labour, for which he reproued them: now he willes them to heare him diligently, who taught them to seeke the same by the light and direction of Gods word. Whereby he cleerely sheweth, that there is no other way to find that which they seeke. By no wisedome of man, by no learning, much lesse by any o∣ther means of blind deuotion and sond zeale without know∣ledge. And yet as the word of God onely doth it, so we must further marke, how and when it doth so. That is,* 1.54 as hee saith heere, when we harken diligently vnto it, as declaring ther∣by, that we be willing to be guided by it. For so hee requi∣reth, saying; hearken diligently vnto me in that which I shall say to you from God. For as Salomon faith of seeking wise∣dome, that there is a seeking of it sleightly, negligently and slothfully, by which men neuer find it: and there is a seeking

of it,* 1.55 as siluer is sought of the Merchant, that is, with all dili∣gence, and by all good opportunities, not resting till they find it, if it be to be had; so there is an hearing of the word coldly without profit, and there is an hearing which will draw and perswade him that heareth, neuer to giue ouer, till he hath found and bought the pearle which is hidden in the Gospell, because he knoweth that it is there to be had.

This hearing the Prophet requireth, and hee that heareth not with this mind, nor to this end, he loseth his labour, and bestoweth all his trauell in vaine. [Quest.] But it will be asked heere, what is that which the Prophet would haue them heare of him, to the end they might prosper, attaine the assurance of eternall life, and the happinesse which they desired? For hee doth not expresly mention in this verse, wherein hee would haue them heare him. [Answ.] For answere to this, we are to remem∣ber, that in the first verse he spake to all the people, and asked among them all, who they were that thirsted: to whom he gaue an answere from God, according to their hearts de∣sire, that they should be satisfied with all such good things as they thirsted for.

Now in this verse wee heard hee reproued all the rest of them that sought for pardon of their sins and eternall life, or other graces of the spirit amisse; euen by their owne wise∣dome and fancie, not longing after and thirsting for it, as Gods word teacheth them to doe. Therefore these hee ex∣horts to heare him, that they would also with the other set their hearts vpon it, and thirst after it. Euen this is that which he requires their diligent attention about, that so seeking it as their brethren did, they might with them find that which they sought, euen as they had done.

And this if they doe, they shall enioy, he telleth them that good diet, yea and banquetting cheere, which bee meaneth by the allegoricall speeches which he vseth heere, when hee saith, then they shall eate that which is good, and their soule shall be satisfied with fatnesse. Whereby he meaneth, that as a man which is kept at a good diet with wholesom good & sauou∣rie meats, is healthfull and well liking in body; euen so shall his soule be satiate and filled withal variety of heauenly dain∣ties,

and be made ioyfull and well liking thereby, which with an appetite doth seeke the same.

And so all they find it, who are euer thirsting after one good thing or other: this being added, that they beleeue God vpon his word, and doubt not but that it shall bee so. Which I adde to quicken vp many of my deere brethren and sisters heereunto. Who (I deny not) thirst feruently after sun∣dry graces of God, and yet for all this comfortable promise of the Lord published heere by his Prophet, doe not beleeue the same to belong vnto them, but complaine with deadly distrust, that they haue no part therein. But I should now en∣ter into that againe, which I spake of thirsting and the satis∣fying of such as thirst in the first verse, if I should proceed. From whence, that may be fetcht which here were to be vt∣tered, seeing it hath been spoken of at large already.

[Quest.] Onely this I say, and with it I conclude, that to such as ob∣iect, whether they may be said truely to thirst, who doe not find themselues alwaies, as at some time, sensiblie to long af∣ter the spirituall and heauenly gifts of God, they being oft in heauinesse, and their minds taken vp with other matters, so that they do not so sensiblie feele it, as at some other times: I say, to these I answere; [Answ.] It cannot be, neither doth God re∣quire it, that the mind should alwaies be occupied about one thing; For then neither eating, sleeping, working, nor the thinking of other many good things of the word should bee admitted: But as it is commanded, that wee should pray al∣waies, but yet not so that we are vrged therby to vse and pra∣ctise it euery houre, but to labour to bee fit and ready at all times, and by all good opportunities vse it; so this is to bee vnderstood: not that we should alwaies feele our selues to thirst, but to possesse our hearts with it, and intend and nourish it, and so, as oft as it shall be expe∣dient, we shall feele that we doe so. And thus much of the whole.

FINIS.

Notes

• * 1.1

  The summe and scope of these words.
• * 1.2

  The opening of the text.
• * 1.3

  Verse 1.
• * 1.4

  Verse 2.
• * 1.5

  The parts two.
• * 1.6

  First, Gods large offer, wherein three things are to be considered.
• * 1.7

  1. To whom it is made: namely, to the thirsty.
• * 1.8

  Luk. 18.13.
• * 1.9

  Ioh. 7.37.
• * 1.10

  Luk. 5.31.
• * 1.11

  Mat. 9.13.
• * 1.12

  Foure things to be knowne a∣bout thirsting.
• * 1.13

  1. The properties of it, which are two.
• * 1.14

  Iudg. 15.18.
• * 1.15

  Examples out of Scripture.
• * 1.16

  Psal. 42.1.2.
• * 1.17

  Psal. 84.1.
• * 1.18

  Experience.
• * 1.19

  A howrely and flitting desire no true thir∣sting.
• * 1.20

  Secondly, the causes why God requireth this thirsting.
• * 1.21

  Luk. 1.53.
• * 1.22

  Pro. 27.7.
• * 1.23

  Thirdly, how long we must thirst.
• * 1.24

  Fourthly, how we should come to thirst.
• * 1.25

  1. Pet. 2.2.
• * 1.26

  Psal. 111.2.
• * 1.27

  The second branch: what God offereth to them that thirst.
• * 1.28

  Iohn 7.37.
• * 1.29

  Matth. 11.28.
• * 1.30

  Act. 2.37.
• * 1.31

  Rom. 5.6.
• * 1.32

  He that thir∣steth truely for saluation, abhors sinne.
• * 1.33

  The third branch: what God requireth of them whose thirst he will quench; name∣ly, that they be∣leeue.
• * 1.34

  Iohn 9.••••
• * 1.35

  Rom. 8.33.
• * 1.36

  Why God will haue them be∣leeue.
• * 1.37

  3. Pet. 1.••
• * 1.38

  How a man may prooue that he hath faith.
• * 1.39

  Gods people are euer thirsting in this life.
• * 1.40

  Hosea 14.6.7.
• * 1.41

  Luke 6.28.
• * 1.42

  Verse 2.
• * 1.43

  The second part of the text, con∣taining a re∣proofe and an exhortation.
• * 1.44

  The reproofe.
• * 1.45

  Romish tea∣chers reproued heere.
• * 1.46

  Esay 1.12.
• * 1.47

  Mat. 15.9.
• * 1.48

  Carnall Go∣spellers.
• * 1.49

  Mat. 15.8. Mat. 7.2••.
• * 1.50

  Rom. 8.7.
• * 1.51

  Rom. 9.31.32.
• * 1.52

  The Exhor∣tation.
• * 1.53

  The word of God onely di∣recteth to true happinesse.
• * 1.54

  How and when it doth it.
• * 1.55

  Prou. 2.3.