estate Therfore the Lord sent them the voice of a more terible preacher which shooke both bodies and houses all at once assaying by this meanes to bring their impenitent harts to some shaking feeling and feare of conscience for their sinnes But as Which was felt about the yeare 1580. that Earthquake shewed them so our last Earthquake and other tokens sithens shew vs plainely now the estate wherin we stand which is that we yet continue in our sinnes That we despise the voice of the Gospel neede a more sharp preacher it openeth our securitie it threatneth Gods iustice in seueritie it promiseth our punishment shews vs that it is very neere the last time of warning Happie wee see are they which come when the Lord calleth them for many bee called but few are chosen few come What callings should we looke for more then wee haue had Wee haue had our daughter diseased our sonne sicke our seruant like to die wee haue seene fearefull signes ouer Ierusalem we haue heard of the gatherings of the confederacies and conspiracies of many nations against vs we haue found little faith in our friends little loyaltie in our owne naturall children great falsehoode in friendly face great diuisions quarrels and hartburnings amongst our selues many Malcontent dayly rising and a thousand other such callings besides the consideration of the silly threede of our happie estate depending vpon one and in earthly respects but one onely the vncertaintie of all things when God shall visite vs the turmoyles and hurliburlies that we may long before plainely see if God of his mercy helpe not These thinges are considered of few of many not accounted of and feared of none What will the ende of these things bee Let all the inhabitants of England crie Lord saue our Noble Queene Elizabeth from treason at home and from forraine enemies abroade Lord forgiue her her sinnes and vs our wickednes and graunt if it be thy will that she may yet long and long time in peace and in saftie preserue this her Noble Realme of England Amen Lastly we learne the great mercies of our God For he chideth before he stricke hee warneth before he destroyeth he punisheth not till he haue vsed all meanes to haue vs returne Hee giueth sinners both grace and space to repent and to seeke which waye they may be saued with this sinfull Iaylor The fift and last circumstance The time when he fell to haue this care what hee might doe to be saued He neuer fell to this consideration till the Lord drew him vnto it by his spirit For in the nature of maÌ„ ther is no good thought motion or power to returne from euill to consider and see our sinnes or to lament and be sorrie for them and at the word to seeke for remedy against them but rather a desire will and affection still to remaine in them Therefore Christ said No man can come vnto me except my father draw him This man Iohn 6. 37. 44. 3. 27 had his part of two motions The one outward by the miracle the other inward by the holy Ghost Application Doctrine Where first we see that all our labour trauaile is lost in preaching and opening the Scripture outwardly to the eare except the spirit also preach inwardly to the heart For men are of themselues deafe and dull till God doe open their harts and giue them a new vnderstanding as he gaue to Lidia to this Iaylor and many other Againe we see how naked weake miserable we be of our selues and that if wee were not gouerned and nourished by better power then our owne how quickely miserably wee should perish Therefore this consideration may serue to conquer the spirit of pride in our freewill men when they shall know that in their flesh and humaine nature ther is no goodnes at all that they can performe nothing that is good without him that said Without me ye can do nothing 1. Cor. 4. 7. Act. 20. 35. What hast thou saith Paule which thou hast not receiued We learne that faith is not in the power nature of maÌ„ to beleue or not to beleue wheÌ„ Ep. 1. 18. 19 1. Cor. 12 â— 9 11. it pleseth him but that it is the free gift of God for Christs sake vnto those that are his choseÌ„ For if it were in the nature of man then all Phil. 1. 29. 2. Thes 3 2. men shuld beleue But Al men haue not faith therefore it is in vs a worke supernaturall wrought by the spirite of God onely The want of the presence and working of which spirit in the harts of men makes them that they haue no desire to heare the word and when they doe heare it they take no profit by it for it is saide But the word which they heard profited them not because it was not mixted Heb. 4. 20 with faith in them that heard it Where wee see a notable relation betweene fayth the word The one can neuer be effectual without the other They goe both together Therefore as soone as there was a fayth kindle in the hart of this Iaylor by the holy Ghost he seekes presently for the word as the body for the soule For as the body is a dead thing without the soule so the word also hath no life effect or motion without faith Now wee see why many Gentlemen Countriemen and others are yet either Atheists â—esters in Religion or despisers of the word because as yet with this Iaylor they haue not receiued the gift of faith c. Here we vnderstand that all shall not be saued against the error of Origen for without faith none can be saued but none haue faith but they onely whome God the father gaue vnto his sonne Christ But hee saith I pray not for the world but for them which thou Ioh. 17. 9. hast giuen me Therefore the elect which are separated from the world that is the reprobate by the free election and donation of God and are garded by the continuall prayer of Christ are they onely that shall bee saued Of which number wee see now this Iaylor by his calling and faith to bee one For Gods election oftentimes lyeth hid vnder a wicked life till the time of their conuersion come which the Lord hath appointed All are not wee see drawne to Christ in one manner for there bee many which professe Religion and talke much of Christ whome God the father by his spirite neuer drew but either their bellie hope of honor vaine glorie c. No maruaile though they belieue not rightly and though they continue not long in a good course Such are many of our earnest Iesuites Papists and libertine professors of the Gospell of Christ Lastly when it is saide that this Iaylor was drawne to this Religion to this godly care and in like manner all the elect wee learne what vnwillingnes what slacknesse what negligence wee vse in our comming to Christ and that wee of our owne nature haue no list affection or good will to come longer then God by his spirite moueth vs and compelleth vs. Therefore if Christ should looke for vs till wee should come of our selues wee should surely neuer see him nor haue any part in him Let vs therefore desire the Lord that as he by his holy spirit drew this Iaylor from the miserable thraldome of ignorance error and iniquitie and planted a desire in him to seeke the truth and by the same gaue him both comfort saluation So in like manner that he will by the same spirite moue our hard hearts to lament our sinne open our blinde eyes to see our imperfection and draw our proude stomakes to humble our affections to the obedience of the word and kindle in vs a loue to like and seeke the same that wee also in our most extremities may by Christ receiue light helpe and euerlasting comfort which the Lord God graunt vnto vs for his deare Sonne Iesus Christs sake to whome with the holy Ghost three persons and one eternall God be al honor power praise glorie and dominion both now and euer Let all praise and glorie be giuen to God alone FINIS
God in this man vttered long sithence vpon occasion which I haue termed The Iaylors Conuersion This being the first thing of mine that euer past the presse I thought to make bold to Dedicate it to the first friend that euer was truely possessed of my hart The first fruits were stil most accepted desired of the Lord The first childe by nature is best beloued of the father The first faith is euer most firme most deare and sweete to the possessor My first faithfull affection hath inforced me to offer these simple first fruites to you that had the gift of my first faith Which affection you first wonne by curtesie after confirmed it by desert which being planted young hath now growne to be olde being begun long sithence hath continued to this present inuiolable and as the greene bayes whome no tempest can blast euer flourishing so I hope shal continue so long as life shal giue leaue to loue If I could as easily bestow on you a great part of the world as I doe willingly giue you this smal portiō of words thogh you bee great already yet would I make you greater But seing words for want of welth must shewe my will consider in these words not the words but the working of the spirit of God And I dare presume to say that if you can imitate rightly this one example these words in short time though you bee good already yet shall they make you better The Lord that hath giuen you a great portion of faith hath bestowed on you great worldly blessings of wisedome and welth increase this faith so dayly multiplie these blessings vpon you that you may go forward frō faith to faith from vertue to vertue from life to life till in the day of the Lord your imperfections being made perfect you may receiue the Crowne of immortall glorie prepared for such as loue the Lord vnfainedly Honiton in Deuon this 30. daye of Iune 1596. Your louing friend Hugh Dowriche Vaine floting blastes of worldly blisse that neuer stay Are smoke-like mounting spied but quickly quite decay Like vewes of fawning shades that plant alluring baytes Erre fully come their farwell shewes their hid deceytes No trust in trustlesse trash no faith in friendly shewes Truth quailes in Hectik fits whilst falshoode greenely growes Yea masking visars fraude great grace in gracelesse findes No place for naked truth No time for fraudlesse mindes Esteemed vice soores high on gales of witlesse windes Knocke VVisedome while she faint on rocke of flintie hart No answere but I will not come you may depart If supreame voice to Conscience call to counte for sinne Greene Figleaues grace defects as sinne had neuer binne Hygh Cedars stoutly vaunt that fruitlesse haruest yeelde The Volgo bright yet good for neither fish nor feelde Let not false Susis springs finde poores in Corkie hart Yeelde not to loose the truth though clad in carefull smart Establish vertues throne And say to sinne depart To the friendly Reader THere is dayly preaching and daily printing of good Sermōs and good Bookes and yet there is little profiting and little amendment seene to follow either in words or workes We haue had precept vpon precept Sermon vpon Sermon in euery corner here a little and there a little and yet Egypt cannot speake the language of Canaā Esay 8 13. Esay 19. 18. Some professors cannot see what is belonging to their profession liue there after The Vineyeard yeeldeth but briers thornes The companie of vaine Papisticall Libertine Esay 27. 5. Ierem. 7. 11 and Machiauelion professors are become cōpanions to theeues they are euen found to be the den and the sinke of loth some hypocrisie which the eye of Christ viewed his heart lothed his whip purged The swords edge is rebated to them it cannot Pearce the shaft is shot in vaine it cannot sticke The force of the Gospell is become now so weake it cannot moue them The bellowes are burnt the ledde is consumed in the fire the founder Ierem. 6 ◠hath melted in vaine The preachers haue lost their labours and the Printers haue spent their care their time their strength in nothing for The wicked yet still wrestle against God like wild Buls tumbling in a Ierem. 1. ◠net yea they haue made a new couenant with death and with hell they haue clapped hands vpon a new bargaine As Sathan told Eua she should not die so our lying fancies haue told vs that No plague shall come neere vs. Long peace and wealth hath brought vs to wanton 1. Cor. 4. Babels estate we are a virgine not to be oppressed by any we are tender and delicate the mistresse of felicitie we are a Lady of kingdomes with a perelesse prosperitie in the middest of Esay 47. 1◠our neighbours miseries wee neuer feared of our owne calamities our necke is framed of yron sinewes it cannot bow our browes are ouer-plated Esay 48. 4◠with brasse they cannot blush The trumpe hath blowen yet can bee not bring againe them that Were lost in the land of Assiria Though the preachers with their Cornets haue seuen and seuen times compassed Iericho yet the cursed wals fal not though the voice the crie and the force of the Gospell of signes and wonders haue beene heard and felt in euery corner yet the weedes ouertoppe the Corne the soule lost in the sincke of error and land of transgression returnes not againe the Papists deceiued by the full flesh pots of Egypt are not yet reclaimed the Atheists Brownists Anabaptists Libertines and carnall carelesse and dissolute professors that are for their sinne suffered to be led into heresies are not yet contented to ioyne in one godly vnitie to worship and serue the Lord in the mount of Ierusalem the vision of peace We doe not yet see that blessed time when Ephraim shall be are no euill will to Iuda nor Iuda vexe Ephraim when preachers shall not wrangle for trifels and bee deuided one from an other but all ioyne together to flie vpon the shoulders of the Pihlistins the common enemies of the Gospell All our preaching cannot draw on that happie time when Iuda and Israel shall walke both together When all preachers and professors that now hate backbite and slaunder one an other shall so ioyne hands and hearts together that neither of thē walke or continue any longer in the hardnesse of their froward harts It was a certaine signe of Gods heauie plague against Iuda and a sure token that their destruction was at hand when the peoples eares began to be Vncircumcised when they could not patiently harken to the truth and when the word was to thē as a reproch that they could not delighte in it If the same tokens may be now any way á signe to England of her destruction as it was to Ierusalem then may Englands Musicke be well turned into Iudahes mourning and say Woe bee vnto me Woe is me now My heart my health
of God to continue in the heart of a wicked man which can neuer be Now we see what we are to thinke of those lyars which say with their mouthes Wis 1. 3. 4. 5 Titus 1. 16. they know God and haue felt his motions and yet in their deedes denie him and of those fruitelesse and cursed Figtrees which in the spring bud faire and promise greate hope and yet at haruest yeelde nothing but Mat. 21. 19. leaues c. The third circumstance What question it was that the Iaylor demaunded The question is What must I doe to be saued Hee inquires not now after the fashion of worldlings what must I doe to come to promotion to honour and dignitie What must I doe to become rich and to obtaine an easie quiet life What must I do to be reuenged of my enemies to deceiue my neighbours and to satisfie my lust c. No he was not troubled about any such matter but the spirite of God had now made him carefull onely for one thing and the best thing which was what he might doe to bee saued and to haue his sinne forgiuen And it seemeth that the iudgements of God had touched him home that so presently a man so carnall so fleshly so worldly and sensual should so willingly take his leaue of the loue of the world of the vanities and pleasures of the same the loue of his house wife childrē liuing life and all and onely craue to know that which few did desire which many did despise that is what he might do to be saued Pointing as it were with his finger vnto the onely marke end vpon which euerie man should haue his whole care fixed planted In this question wee are to consider the manner of his comming vnto them and his salutation He fel down before thē he trembled he brought them out hee called then in Greeke my Lordes by a reuerend title What could hee haue done more to Noble men Nay what could he haue done more to the greatest princes in the world But a man may aske how could Paul Silas abide to be honoured not reprehend him Surely they knew that he honored thē not superstitiously which Paul could not abide in other Act. 14. 14. 15. places men but rather that he vsed this gesture forced vnto it by the manifest feeleing Act. 10. 26. of the iudgmēts of God in the late Earthquake and therefore suffered him to doe it Application and Doctrine We see first how the Lord when it pleaseth him forceth euen his enemies in their conscience to giue that truth an honourable testimonie which they persecuted and to honour it with great reuerence Wee learne of this Iaylor to honour the Lords gifts especially the worde of truth wheresoeuer we find it whether it be in the prison or at libertie whether it bee contemned or honored whether it be in men simple and despised or in men of credite and dignitie For the Lorde chuseth manye times the weake to confound the mightie the humble to shame the proude c. We see againe that the ministerie of the word is a calling and Office ordained and blessed by the Lord and therefore hee will haue it honored of all men Because the ministers thereof are not the Embassadours of worldly Princes which is also a calling of greate honour for they represent the Maiestie of the Kinge and are as it were the verie mouth of the Prince himselfe but they are the messengers of the Prince of all Princes the eternall Lorde of heauen and earth they represent the maiestie of the Lord in his word and when we heare them speaking if they preach nothing but according to the verie word wee must assure our selues that we heare the Lord speaking vnto vs in them Therefore we find that in many places the word it selfe giues them honorable titles for S. Paule saith they are worthie of double honour This Iaylor heere 1. Tim. 5. 17 cals them by the worthiest name of preheminence that he could deuise not in respect of their persons which seemed to bee but simple but for the loue and honour which he bare to the word which they professed Another thing we are here to consider which may not be forgotten That the Iaylor in demaunding this question What must I doe to bee saued flatly and plainely ouerthrowes and condemneth all the Religion of the Scribes and Pharisies to bee nothing else but a fardle of ceremonies toyes and superstitions ioyned with a worldly pompe and beautie onely hauing nothing in it to comfort the hart oppressed with Woe or assure the conscience of the mercie of God in Iesus Christ which is the onely Sauiour and saluation of the elect by faith For if hee had beene perswaded that the doctrine which the Pharisies taught concerning the fulfilling of the lawe had beene sufficient for his saluation to haue brought him the right way to the mercie of God and the forgiuenesse of his sinne he would neuer haue come vnto the Apostles to haue learned another way which had beene superfluous But wee see plainly that he did now not only doubt but boldly renounce and abandon and forsake in the plaine fielde the Pharisies superstition the rites and Religion wherein hee was borne brought vp and had for a long time continued Because hee saw that now when he most needed he could find no comfort nor saluation in it at all As if he should say Sirs I was borne vnder the Religion The Oration of the Iaylor vnto the Apostles which the Pharisies professe I haue beene zealous in it as many others at this day are I haue had an honorable opinion of it and haue hated them that haue gain-saide it I haue beene of long time now led with their outward pompe of dumbe shewes I could neuer by anye meanes bee perswaded that these great graue auncient learned wise men could euer haue bene deceiued or haue beene conuinced of any error or so blinded that they could not haue sene the truth Yet now I plainely see that they all the verye best of thē are but hypocrits blind guides folish ignorant of the true knowledge wicked Ma 23. 13 the generation of Vipers which shut vp the kingdome of heauen and wil neither enter themselues nor suffer others that would which deuour the widdowes houses with colour of long praier which compasse sea land to make one of their profession which make cleane the outerside of the cup and platter but within are full of briberie and excesse which I see are nothing else but whited Tombes full of dead mens bones all filthynes c. I can not find now in their Religion anye comfort at all for a wounded conscience or any hope to haue my sins forgiuen Now therefore sith it hath pleased the Lord with one motion to moue both body and heart and that he hath made me see my sinne my ignorance my blindnes I doe here
forsake renounce and detest for euer this Pharisaicall superstition And seeing this course that I haue taken can doe me no good I pray you whoÌ„ I now know to be the seruaÌ„ts of the liuing God prechers of the truth Tell mee at length what course I must take what I must do that I may be saued By which words wee see that he did not only suspect but vtterly by the spirit of God renounce that which the same spirite had tolde him to be wicked and abhominable And I wish in perfect charitie that all those which are now blinded with Poperie and lie yet drunken with the cursed wine of the great whore of Babilon al what euer they be either in Italy France Spaine or England may if they pertaine to the Lords election feele the like motions the like hartquakes to assault their coÌ„science open their eyes that they may once feele see their blindnes their errors and their sinnes certaine damnatioÌ„ that they may once with this Iaylor perfectly bid farwell vnto al the Romish Pharisies blind guides deceiuing hypocrites that now so monsterously abuse them Againe seeing this Iaylor seekes to be saued let vs consider what saluation it is that he desireth The Greek word signifieth such a kind of sauing as that a man may continually remaine assured and without feare The Syrian Paraphrase hath it what must I doe that I may liue Which is as much to say as to be preserued which teacheth vs that hee sought not for the temporal present sauing of his life the feare of the earthquake being passed and they being that way able to doe him no good neither did he as the wicked are wont to do which seing the iudgements of God for a time tremble quake but the rod being past they return againe vnto their former wickednes But this man being rightly touched and fearing more his sin then the Earthquake earnestly sought for the saluation of his soule the comfort of which might continue with him for euer If he desired the right waye the verie truth and life it selfe whome did he desire but Christ If hee desired Iohn 14. 6. saluation what desired hee but Christ which is the onely Sauiour of the faithfull Blessed saith Dauid is he whose wickednes is forgiuen whose sin is couered If no man Psalm 32. 1 can bee blessed happie ioyfull and saued but they that haue their sins forgiuen then wee see what saluation it is that this man sought namely an assurance that his sinnes should be forgiuen the meanes by which hee might attaine vnto this This saluation the Pharisies coulde not teach this Iaylor then and our Papistes purely without corruption will not haue it taught now Further we learne here if we see any cruell wicked and malicious persecutors of the truth or any other abhominable sinners not to proceede in rash iudgement against theÌ„ to coÌ„demne for reprobates but rather to leaue this iudgment to the Lord who only knoweth what they be that are his because wee know not whether the Lord haue appointed both time and meanes for their conuersion as hee had for this Iaylor c. Lastly we learne that this care and desire of the Iaylor condemneth the cares and desires of many of vs that haue beene longer â—h 10. 41. 42. taught Christ said once to a worldly minded Martha Martha thou carest art troubled about many things but one thing is needefull c. This one needfull thing is to desire to heare the worde of God and the meanes how to bee saued and haue our sinnes forgiuen This one thing had the Iaylor nowe found this one thing he desired no more Whosoeuer therefore neglecting the word of God and care of saluation applyeth his mind to any other exercise pleasure or profit his care is needlesse vaine foolish and wicked For all our cares studies and endeauors wherin we haue not a principal regard vnto the glorie of God and our owne saluation are accursed of the Lord and therefore can neuer bring a blessing vppon vs. The counsels and conspiracies of the wise Achitophels 2. Sam. 17. the Lord for his Dauid shall ouerthrow by his appointed Hushais No prouision counsell or determination for the gouernment or safetie of any common-welth can euer stand long or bring a blessing vpon that land where the principall marke of all their deuises tend not to the establishing and setting forth of the truth the honour of God and saluation by Christ Iesus our onely Sauiour Hospitalitie is good a reasonable prouision of things necessarie is alowable an earnest desire to bee diligent in our vocations occupations and callings is commended but yet to loue follow or be busied so in any of these that we neglect at times conuenient and when occasions be offered to heare the Sermons of Christ or neglect the learning of the knowledge of our saluation is in Martha by Christ greatly reprehended There bee many Marthaes in England which trouble themselues about many vaine pleasures offices and deuises while in the meane time they neglect the best dutie As Gentlemen that trouble themselues to build faire houses gorgeous palaces which yet care not for the building of the Lordes house and as little for their owne saluation countrie men that are careful to prouide for their posteritie yet carelesse for their owne safetie and helpe of their soules Ministers which either for ignorance negligence or contempt of the word leauing the consideration of their calling giue themselues som to be husbandmen farmers grasiers c some to be Physitions Lawyers and other secular officers as though that one blessed calling of theirs were not needful only sufficient to preach the word of God truely and to liue thereafter to bring the simple ignorant to know which way they must be saued c. The fourth circumstance What it was which brought this man to this Consideration The text shews vs that it was the iudgement and hand of the Lord which he felt in the Earthquake and the holy Ghost also inwardly working which wrought this care desire in him and made him to haue a consideration of his sins c. Application and Doctrine First we see that it is a profitable good thing for a man to feel the iudgements rods and scourge of the Lord oftentimes to awaken him out of his securitie and also to cast downe his pride that he may learne to humble himself before the Lord. For ease peace and quietnesse bring vs a sleepe harden our harts make vs to contemne the messengers and worde of the Lord But feare and his rod when it is seene maketh vs more apt to learne and willingly to seeke for comfort helpe Therefore said Dauid It is good for me Psal 119. 67 71 that I haue beene afflicted that I may learne thy statuts For before I was troubled I went astray but now I keepe thy word The worldly mindes which are
vt plura det Pâ—rge mi quidnam titubas eundo Hic labor certé hoc opus est Catenas Nocte subnigra miseré Reclusis Rumpere tetras Siue diuinas Calamo loquelas Pingis aut sacrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ore pandis Pingis pandis veneranda pulchré Dogmata Iouae Hinc hinc laudes mihi crede celsae Te manent Sedes manet ampla vtrinque Digna praeclaris quid enim recusas Proemia factis Plura des nobis igitur Iehouae Seruiens nobis patriae tibique Et mihi Da quos voluisse dix'ti Dare libellos Diuites Dowrich per-amice Dotes Si tui cunctis animi paterent Pluribus notae At taceo tacendi Aposiopesis Nomen Amici Ergo mi nunquam titubes eundo Hic labor certé hoc opus est Cateruas Quas Catenatas tenet atra nigri Ianua Ditis Soluere vinclis Quo pede coepisti sic benè semper eas Per Guilielmum Palfraeium Gener. Lin-colniensis Hospitij Socium Ad Carcerum Custodes S. P. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Terrae motu concussus ad vnum Et verum motus vertitur inde Deum Quid facis O Saeuo stringens tua viscera ferro Sola Saius Animae quaeritur vna tuae Heu cohibete manus Custodes Carceris omnes Mittite sub Christi colla superba Iugum Paule Comesque Sila Captiui corpora nullas Fregistis Domino sed reserante fores Ille aperit vobis Neopoitae Ianitor aulae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ac Fletus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 que vias Et soluit duris religatos crura cathenis Ad Christum vt properent Liberiore pede Discite ab hoc Omnes exemplo vera vereri Numina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE IAYLORS Conuersion The Argument PAule and Silas were by the spirite of God sent into Macedonia and passing through many places of the Countrie came vnto the chiefe Cittie called Phillippie Where preaching the word they found a fortune-telling Deuill which had long time abused the simple people Paul not able to beare with this deceite of Sathan by the word of the Lord expels him Hereof rose a grieuous persecution against the word The worst part was the greatest They preuailed Paul and Silas were whipt and cast into prison They praied and the Lord heard them and sent an Earthquake The Iaylor would haue killed himself but Paul staies him The Iaylors eyes are opened he humbleth him selfe he seekes the way to be saued he obtaineth it for himselfe and his whole familie c. THE TEXT Actes 16. 30. And he brought them out and said Syrs what must I doe to be saued IN this verse is expressed onely a question demaunded by the Iaylor In which question these fiue circumstances are to be considered First The person that doeth demaunde it Secondly Of whome he demandeth it Thirdly What the question is which is demaunded Fourthly What it was which brought this man to this godly care to demaund this question And lastly the time when he fell to this consideration what hee ought to doe to be saued For the first In the person that doth demaunde the question these three things are to be considered First his Office Secondly his Charge Thirdly his sodden Alteration By Office hee was the common Iaylor which though it be an Office necessarie yet commonly I know not how it falleth out they continue not long honest men that haue it but for the most part are of nature cruell hard-harted and oftentimes blinde and farre from the knowledge of the truth as this man was Application Doctrine The Lord doth not giue vnto euerie man one order and kinde of life but hath by a maruailous wisedome disposed men into seuerall callings as they may best serue for the performance of seuerall duties which are either for order pollicie regiment or the glory of God established in the Church And therefore euerie man is to consider of his calling and place whereunto hee is appointed to acknowledge it to bee the ordinance of the Lord to content himselfe with it as with a thing deliuered vnto him from the Lorde to frame himselfe so in it as hee may onely seeke the glorie of God and not his owne pleasure profit or glorie c. Euerie Office which is either commaunded by the worde or not contrarie to the same is good lawfull and honest of it selfe in his owne nature if any Office bee contemptible odious or lothsome vnto vs it is made so by reason of the wickednesse crueltie couetousnesse and follie of him that doth possesse it As the Publicanes the Rent gatherers or Romaine Baylifes made their Office odious among the Iewes by Requiring more then that which was appointed vnto Luk. 3. 13. them The souldiers made their calling odious by doing of violence Accusing innocents falsely for their owne luker Not being content with their wages But robbing stealing and spoyling besides The Scribes and Pharisies made their prefession odious By their horrible and wicked hypocrisie The laylors Mat. 23. 23. make their Office odious by vnmercifull abusing of the poore prisoners robbing theÌ„ by their great fees selling them but a little libertie for a great deale of money murdering the simple by penurie by pinching them of their allowance and ordinarie dutie and such like c. Nay to fal to a higher reckoning Kinges and Princes haue made their seate and Crowne infamous by their sinne and wickednesse as Ieroboam by Idolatrie 1. King 12. 28. Ahab and Iesabel by couetous oppression sheding of innocent bloud and persecuting Gods Prophets and truth Dauid by murder and whordome caused the enemies of The Lord to blaspheme Noblemen and Gentlemen 1. Kin. 21. 8 make their degree odious by their pride contempt of the word wantonnesse couetousnes whordomes libertie in sinning iniurie and such like Iustices turne iustice into wormwoode and iudgement into gall condemning the innocent and iustifying the wicked dishonouring their calling Lawyers defame their vocation the godly and honourable vse of the law by taking the patronage of bad matters by defiling their hands with bribes their closets with gifts against the poore and helpelesse being content for gaine to giue counsell with the wicked against the iust with the mightie against the simple with the rich against the poore fatherlesse and widdow against Law by Law against right by making sower sweete and sweete sower by altering cases and making right no right where it is for their profit against conscience hauing no conscience where commoditie shewes it selfe Physitions haue made their necessarie and good science odious and infamous among the common people and most men in these daies by their vntollerable and excessiue couetousnes by taking such great summes of money for little labour and oftentimes when to the parties diseased they doe no good at all but rather hurt without either pietie pittie or conscience Protestants and professours Protestants by profession but Papistes indeede
his ignorance saw his owne sinne vnderstoode the vanitie of his masters the Scribes and Pharisies perceiued himselfe to bee in an error humbled himselfe to them whom before he had abused and with teares sought their comfort whom he thought before to be comfortlesse desiring of them to know the right way to bee saued whome a litle before he had condemned as those that helde some wrong opinions c. Applicati ∣ on and Doctrine First we see that though God suffered his elect his seruants his truth by tyrants wicked and malicious enemies in our iudgement to bee oppressed ouerborne and troden vnder yet he neuer leaueth nor forsaketh them but is present with them in their prisons in the stockes in the darke and vgly pits hee sitteth with them hee suffereth with them he comforteth them he strengthneth them he heareth their praiers when Psal 34. 19. 145. 18. 34. 16. Act. 4. 31. 12. 10. it pleaseth him to deliuer them the strongest Irons prisons and tyrants in the world shall not be able to hold them And here we are to remember what difference there is betweene the miseries that we feele for the cause of Christ and the torments which are put vpon vs for our owne wickednesse For when we are cast into prison Act. 11. 4 Mat. 25. 40 Zakar 2. 8. Ephe. 1. 22. 4. 13 15. for Christes cause Christ is there with vs when we suffer for him he is grieued with vs for the head cannot be quiet if the body be in paine These haue alwaies such peace and ioye in their conscience that suffer for the truth that when they are whipped they reioyce when they are wounded they are Act. 5. 4. Gal. 6. 17. not agrieued when they are tyed to the stakes they triumph in the middest of the fire the ioy of a good conscience is so great and the earnest desire and assured comfort of the present receiuing of that vnspeakable ioy that will neuer faile makes the greatest torments seeme euen to flesh bloud either verie little or no paine at all knowing assuredly that they could not suffer for Christ Phil. 1. 29 Rom. 9. 29. 2. Cor. 4. 10 Luk. 24. 26. except they were thereunto appointed that they in these passions might bee made like vnto the sonne of God And assuring themselues that assone as they be deliuered from the stincking prison of this filthie carkasse their soule shall be presently in the hand of Deut. 33. 3. Wis 3. 1. 2. Tim. 2. 11 Psal 116. 15 Apo. 14. 13. the Lord wher no torment shal touch them that they shal be presently with Christ in his kingdome with whome and for whome they haue suffered and their death being precious in the sight of the Lord they feele that they are most happie of all other that die in the quarrell of Christ Of the other side they which suffer iustly for their theeuerie murder whordome or any other like vice they feele most horrible horror of conscience and torment both of body mind being seperated from Christ and hauing no peace or ioy in their heart by the quietnesse of a good conscience and assured trust in the mercie of God And therfore many of them in their tormentes and death lamentably houle without hope without comfort being without the companie of Christ and so in miserable desperation without especiall grace oftentimes end a wretched life Here wee must remember that God doth often giue repentant hearts to such as haue committed and doe suffer for most vile offences of whome we are to iudge the best Wee learne heere to haue alwaies a sure hope and confidence in the Lord our cause being his that though we alwaies see not his power and will ready to deliuer vs when our fleshe doeth desire it yet let vs assure our selues that hee is with vs and that hee will helpe and deliuer vs when he seeth his time We see how quickly God can pul downe the pride and confound the deuises of his enemies by such meanes as they can neither suspect nor preuent and how quickly he can turne the hearts of the wicked and enemies to cherish and fauour his seruantes and truth if he list We may learne of this Iaylor here a notable The right vse of Gods iudgments lesson which is to make our right and true vse of the iudgements of God when we see or feele them which is that by them we descend into a deepe consideration of our owne estate life and behauiour and see whether these iudgements fall not vpon vs for our pride our wantonnesse whordome murder ignorance ingratitude negligence contempt of Gods truth and euil intreating the seruants of God Which all it seemeth that this man considered for he feeling the Earthquake and knowing that it was the hand of the Lord hee fell presently to view his life the damnable estate wherein hee stoode and the lamentable miserie that hee was to fall into if his life at that instant should haue been taken from him He comes therefore and desireth the true Phisicke not that which comforteth the body but that which preserueth the soule What shall I doe that I may be saued How many of vs in England either high or low haue with our selues entered into this consideration hauing felt the like Earthquakes and many other signes and tokens I doubt not but there be some which haue though it be perchance a little some In all Philippie the Scripture maks mention but of a few which were conuerted thoroughly and made to see and acknowledge their sinne Wee reade that the rulers were moued but this motion proceeded not so farre as to make them to see the estate wherein they stoode Therefore we see that the signes and wonders of the Lord are not effectuall in all but onely in such as are his and were before known in his purpose The cause of this defect is not in the iudgements themselues but in the hardnes and sinne of their froward hearts that see them as the cause why a blinde man taketh no comfort of the sunne is not in the sunne it selfe but in the fault of his owne eyes It may be that many of our Rulers our great men and Gentlemen were at that present when they felt Gods hand shaken vppon them in the last Earthquake moued and troubled in minde but it was such a motion as the proude Pharisies felt which was not so soone suddenly conceiued but it was euen as soone and suddenly forgotten It was not such a motion as the Iaylor here felt which made him see his sinne his imperfections his wicked life and raysed in him a hartie repentaunce for the same and which caused him to giue ouer all other cares as one now wholly mortified to seeke onely the right way how he might be saued For this motion of the Iaylor had the spirite of the holy Ghost ioyned with it which moued inwardly and effectually the heart with the outward