he teacheth him to know Christ For a cleare and distinct knowledge of him is necessarie before we can beleeue And not only he preached Christ but also more generally the word of God that is euen other things to assure them of Christ And that must be the matter of our preaching we must not build our faith on the word of man but of God and great reason For faith vpholds a great waight euen our saluation lieth vpon it Faith in Christ therefore needs a strong foundation and such an one is Gods word that which is built on it is built on a sure rocke mans word is sandie not able to beare vp any thing And thus hauing briefly noted as I promised other things in the text I will returne to the points following in the diuision of the text Therefore now follow the effects of his faith which also are the fruits of it These as they are set downe heere and such as for that time he had opportunitie to shew by which also we may certainly gather that other fruits of faith were in him these I say may be referred to three The first was his baptisme the next his reioycing for his owne and his housholds beleeuing the third containe certaine duties of mercie and loue as his bringing them out of prison into his house his washing their stripes and refreshing of their hungrie bodies with meate Where first note this generally that good workes follow faith as the heate doth the fire So soone as the theefe beleeued he confesseth Christ sheweth other fruits of his faith such as in that time he could So this man doth the same by his loue to Gods seruants And he doth it immediately euen the same houre of the night as they were readie to teach euen so was he to minister to their necessities But this doctrine is manifest looke we into the particulars Of the which I will begin with that which most neerely concerneth this matter and that is the sealing and confirming of his faith and the making of it sure vnto him that he beleeued indeed I meane that he was baptised For what would a man in his case desire more then to haue proofe and testimony that he beleeued when thereby he was partaker of Christ and of eternall life And Baptisme was an open badge of Christ and of his righteousnesse receiued by faith euen as Circumcision was vnto the Fathers in the old Testament Obiect But what haste ye will perhaps say could not that be deferred till day at least for it is said he was baptised in the same houre of the night after they had preached to him and his houshold which was a little after midnight Answ I answere it is not to be maruelled at that he desired speed in that so waightie a matter For they that haue faith thinke long till they may haue it sealed and ratified And is there not good reason thereof If a man had the writing of a great inheritance passed ouer to him would he not thinke it long till he had the seale And great matters were that night passed ouer by the Lord to him euen heauen life saluation and happinesse These therfore he desireth to haue Gods seale set vnto And so as he may haue this he cares not for his sleepe or his ease neither feares he any trouble that might ensue vpō it And this teacheth al such as God endueth with faith whē they haue sought it earnestly to seek by al means speedily to haue it confirmed vnto them and to get all possible testimonies thereof For as nothing in the world is so precious as it is and therefore not with like care to bee sought so neither is any thing with like regard to be preserued and witnessed to them that haue it Which I speake as well for the ignorants sake who know not that there may many euidences be gathered of their saluation as to stirre vp those who haue better vnderstanding who though they know it yet find many wayes to hinder themselues from this benefit For it may iustly be complained of that it is too slightly looked after of the most part But to set downe any of them heere I forbeare because I haue done it in many other places and some follow immediately to be mentioned The next fruit of faith which also to make good my last speech is an infallible token of eternal life to them that haue it is ioy for that he beleeued in God Which being rightly vnderstood is no lesse For although many heare and receiue the word with ioy because they heare most precious and strange things brought to light by the preaching of it yet this is not the ioy I speake of but to haue inward peace and ioy through beleeuing that al sinne is put away which sometime weighed vs downe for the feare of hell deserued and sore disquieted our hearts this ioy I say is a fruit of faith and a token of saluation as Saint Paul saith we haue peace with God which cannot deceiue vs if we be once by faith iustified For when we who were without hope sometime yea in great feare that we should neuer see God in his glorie shall come to haue our hearts eased and find rest to our soules Is it not a sure argument that God hath put away all our iniquitie and receiued vs graciously no more to turne his displeasure and angrie countenance toward vs what is able to make vs ioyfull but that perswasion and yet if that can do it it followeth also that by such ioy we haue that which causeth it Obiect And because many boast of false ioy from which none can disswade an Hypocrite therefore who can be secured from feare of it but he may ye will say be deceiued Answ I answere as the painted fire may be discerned from that which burneth indeed so may the beleeuers ioy be discerned from the other euen as true sorrow which is sorrow indeed may be from that which is counterfeit For as Salomon saith the heart knoweth her owne heauinesse and the stranger shall not be partaker of her ioy so thereby we may gather that as heauinesse is felt so is ioy also which no other but he that hath it can haue any part in For the other trieth it not in the true weights of Gods word which is proofe enough that it is frothie deceiueable and not sound whereas the true beleeuer thinketh he can neuer bestow too much labour to know that his comfort is wrought by God and shed into his hart by the holy Ghost because it is his crowne and glorie and that wherein his happinesse consisteth as the Queenes chiefe chamberlaine the people of Samaria when they were conuerted by Philip and the other churches of Iudea and Galile did well testifie Neither let this trouble any that the godly do oft want this ioy yea and haue it many times drowned with deepe sorrowes
who are pinched with seeing their necessitie and want of Gods fauour and yet are perswaded that without it they cannot bee saued nor haue any peace they beside going out to heare will also question further about their estate and in the heauinesse of their hearts will say to the Lords Merchants who are furnished with all store fit for them Sirs what shall we doe to be saued that so we may attaine thereto But this is further to bee marked that as the Iaylor heere sought out for himselfe and moued question about his saluation was perswaded that they were both able to tell him that which hee asked them and was resolued as wee see by that which followeth to rest vpon and embrace their answere as from God so there must bee in those who are pricked in their consciences so much wisedome as to repaire to those men and brethren who can and will resolue their doubts and they must bee also readie to receiue the same from their mouthes as from the messengers of God when it shall in the euidence of the spirit and the perswasion of their consciences bee deliuered vnto them For the word of God being rightly applied will work kindly vpon them and quiet them whereas other comforts will not fasten on them nor satisfie them But vntill men doe begin to question about their estate they are in no forwardnes toward their saluation Quest If it bee asked whether all must of necessitie moue questions about it Answ I answere yea vnlesse such doubts as arise about the same be cleerely answered by publike preaching And yet herein they who propound them must be wise and prepared as I haue said to be directed by the answere which shall be giuen them from God euen as Cornelius said vnto Peter when he came to his house to tell him what he should doe of himselfe his kinsmen and especiall friends Wee are now here present before God to heare all things that are commanded thee of him And thus much of the Iaylors question one of the neerer meanes of his conuersion Now followeth another of them and that is the Apostles answere namely that hee should beleeue in the Lord Iesus and he should be saued This therfore is well to be considered For this was the thing which he stood in need of and that without the which he could not be saued For hee being alreadie throughly troubled in his conscience needed not to bee vrged to sorrow and prick of heart fearing damnation alreadie for his horrible sinnes but had need of comfort rather through the forgiuenes thereof which hee could no otherwise obtaine but by faith And therefore they required this of him namely that he should beleeue in the Lord Iesus for the remission of his sinnes rather then any other thing because hauing this the loue of Christ which hee should see thereby towards him would constraine him sooner then any thing else to set vpon and endeuour after the doing of his will which is repentance Neither let any here gather by this that it was in his power to beleeue faith being the free gift of God but it was necessarie that hee should know so much namely that hee must beleeue to the end he might both be the better prepared to aske and learne of them how hee should come to obtaine it and also esteeme more highly and preciously of it which is the next way to come by it This point is the more to be marked because that which I haue said of the Apostles words to him must without any further labour be receiued and applied to all that are in the same estate that he was in For to make this former exposition of their words to serue also for doctrine what is needfull for any which are as the Iaylor was terrified and troubled with the feare of hell and stricken with the wound of conscience for their sinnes I say what is needfull to such in any sort like vnto this that they should know they are all washed away by the blood of Christ which is all one as to beleeue in him that he hath pardoned them For to such as so feele themselues lost is the promise made so that they beleeue not before the time but haue good leaue and libertie from God so to do neither therefore ought they to neglect or refuse so to doe while they feele what need and desire they haue of it And this be said of the Apostles answere which was the second meane of the Iailers conuersion more neare The third followeth which was their preaching of the word of God vnto him whereby he was brought to beleeue and so to be conuerted Heere for the clearing of this point because it is not particularly expressed what doctrine they preached but only in generall the word of God it need not trouble any what the things were which they taught for seeing it is said afterward that he beleeued it is manifest that they preached of such points to him as might worke and beget faith in him And seeing he was alreadie terrified and full of anguish for that he saw himselfe in the estate of damnation it is certaine that they told him that he was in the way to receiue mercie And it is also out of doubt that they preached this that Iesus Christ came into the world to saue such as in the case in which he was were void of all other hope And that they taught him to applie wisely and kindly his merits as the only remedie and medicine fit to heale his deadly and running sore and that they heartened and encouraged him in Christs name to lay hold of the same and to beleeue and to be perswaded that he was giuen and sent into the world of his Father to saue and deliuer from endlesse thraldome and woe such miserable sinners and also that they answered his obiections namely that he doubted he came not to saue such great sinners as he was and such like For this is the doctrine that he had need to be throughly instructed in and furnished with and all to this end that he might be bold to beleeue it Thus they preaching vnto him and confirming in him that which he had namely the desire he had in that heauie estate of his to be saued and helping him to that which he had not that is the promise of eternall life God so wrought in him thereby that he embraced it and rested vpon it by faith so that he euen he appeared then to be one of them for whom Christ died and whom he came to saue according to that which is said by the Apostle faith commeth by hearing of the word of God preached and againe with the heart man beleeueth vnto righteousnesse and consequently to saluation To that doctrine they I meane Paul and Silas added also this that he which beleeueth and hath the hope that maketh not ashamed purgeth himselfe also from the sinne that he findeth in
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 vnto vs the riches of his grace in the Gospell Now it cannot be but the more cleere fight we come to haue of the mercie of God in Christ the more our hearts must needs take ioy and pleasure in it Secondly by the preaching of the Word we haue 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 vnto vs. Our memories also are continually renued and refreshed when we heare the same or the like doctrine promises and exhortations iterated and repeated vnto vs. Would we therfore euer haue our ioy to continue fresh and flourishing then let vs neuer be wearie of hearing the word of God taught and preached vnto vs 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 vs. 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 onely 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 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 vnto man If we be delighted in reading ouer many times the kind letter of some speciall friend vnto vs we cannot but much more ioy in reading so kind and louing writings of God vnto vs. 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 vnto vs. 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 euery 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 haue been to haue had these holy bookes of Scripture to reade which we haue now and could not To haue had I say those bookes which we now haue and are contented to let them lie by vs 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 vnto vs. 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 â—f Christ to come and we scarce reioyce to behold the 〈◊〉 â—hrist past and recorded vnto vs. 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 euery 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 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 haue 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 vpon 〈◊〉 King lieth vpon euery Christian he is to reade the word of God that he may obserue it and it may be well vnto 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 euery where our Sauiour Christ alleageth to theÌ„ the reading of the word saying Haue you not read what Dauid did and
soeuer he was in the beginning Concerning the first namely Gods dealing with his we may see in this Scripture that he doth not bring his seruants into the briars I meane great dangers and then leaue them to shift for themselues how they can as the manner of the diuell is to do as also his instruments do which learne of him But God vpholdeth and comforteth them in the middest thereof when a man which looketh but to the outward face of things would say they are desolate they are vndone and vtterly forsaken This is a point that may be clearly seene heere as it were in a glasse for Paul and Silas were brought into many and sore perils for doing their dutie and for casting the diuell out of the possessed maid all the citie both Gouernours and people were against them so that after scourging they were cast into prison vntill further sentence should be giuen vpon them They found no friends in the place what should I say they might a man would haue thought seuerally haue cried out and haue made that woful complaint which the Prophet made in the anguish of his soule saying there is no griefe like to my griefe And how farre were they off in mans iudgement from that woe which is not euery woe when it is said woe to him that is alone But heere we must looke vp higher and lift vp the eyes of our minds and behold whether God be absent from them also or against them as all men were But we see that to be far otherwise for we behold him so readie and present at hand that it might haue been said by him which had a good eye of Paul and Silas as Elisha said to his seruant full of feare when armies of the Aramites were about the house to take him that they had more with them then against them So the Lord being with Paul and Silas what hurt could they all do to them who were against them And that was so apparent that whereas men lying in prison are commonly filled with deadly sorrow and are at their wits end these were in the middest of ioy in so much that they expressed the same by singing a Psalme Euen as he did accompanie Peter with an Angell in the like condition and was present with Daniel in the Lions den so he was with Paul and Silas at this time So that though Satan comming first as a tempter to allure to sinne commeth afterward as an accuser to condemne for sinning and although the high Priests toled Iudas with money and faire allurements to betray his Master but when he being wounded in his conscience for his so doing brought the money againe to them and complaining in what distresse he was they left him in the snare and bad him shift for himselfe yet the Lord doth not so to his But if they suffer hardnes for his sake and at his commandement yet that may be verified in them which is written by the Apostle though they be afflicted on euery side yet they are not in distresse nor forsaken and though they sorrow in the world yet they alwayes reioyce to God-ward and though they haue nothing in their penurie yet they possesse all things by contentation And euen when they feele it not by reason of their weake faith yet it is with them as it was with Gedeon when great heauinesse was vpon him the Angell of God saying to him God is with thee thou valiant man This is the condition of Gods people so that as he shewed his presence to Paul and Silas euen in the deep and darke prison so doth he to all that trust in him in what affliction soeuer Let all such reioyce saith he in the Psalme who knew it so well yea let them triumph for euer yea let them that loue thy name O Lord reioyce for in what weake estate soeuer they be he is their buckler to defend them from their strongest enemies and when they be most contemptible yet they may be bold to beleeue it and to professe their faith and say they are in honorable account with him And wheras it is demanded why then are they so cast downe in their troubles dismaied and vncomfortable It is I answere all long of this that they faile in beleeuing as Thomas did because he saw not with bodily eyes Christ Iesus in presence but when their faith is set on worke then appeare they more then conquerors for by it only they preuaile according to the Apostles words This is the victorie that ouercommeth the world euen your faith And this of the first point namely how God forsaketh not his in their trouble but standeth by them The second is how the godly are affected in their sufferings vnlesse they forget themselues and faile through their owne default and that is as Paul and Silas were I meane ioyfull and comfortable No otherwise need they be minded if they did duely consider their libertie nay I say more if they did well weigh the commandement of the Lord which is that they should do so For thus he saith reioyce in the Lord alwaies and therefore in tribulation and lest he should be thought to speake rashly and not well aduised he doubleth his words saying againe I say reioyce Which commandement if it were obeyed they might find a great part of heauen that I may speake to their full comfort more then they do heere vpon the earth But as it is truly said of Paul and Silas that they sung for ioy when their feet were pinned in the stockes and that also in the inward prison and so of Dauid the Scripture affirmeth that when he was in ieopardie of death he comforted himselfe in his God so there is no let or cause on Gods behalfe why it should not be so now with the rest of his deare children he could willingly afford it them But as it commeth to passe that the things that are most precious are also rare so in this one it is most true that as comfort in affliction and specially in the greatest is more worth and more to be accounted of then gold or the best earthly treasure so is it also more hard to be found and enioyed How great was the glorie of it in the Martyrs the Aduersaries themselues being iudges and in others that in grieuous paines and sicknesse lie comfortable and ioyfull And so should it be still if it were more regarded and better looked to But in that it is not so what other reason can be alleaged of it but this that the Lord vsing his to a more liberall and full diet and giuing them more varietie of earthly benefits they find such sweetnes and sauour in them that when wants come or other hardship they are more hardly borne and stooped to euen as children daintily brought vp cannot away with bare and course commons Especially if this be added that because they are not much encumbred
be blinde themselues in the mysterie of saluation and others who haue knowledge in the letter yet for want of loue are vnprofitable and rather puffed vp with their knowledge then carefull to doe good with it to the perswading of men to faith thereby yet they whom God hath trulie inlightened doe farre otherwise For they hauing daily before their eyes the words of the Lord Iesus that as they loue him they should feed his lambes and his sheepe and againe that they who turne many to righteousnes shall shine as the starres for euer and euer they labour through loue to perswade them to giue ouer their sinfull and bad course and to taste and see how good the Lord is in his word to such as turne to him And the people who conuerse with such if they be appointed to saluation shall embrace such kindnes offered vnto them and how farre off soeuer they haue been from the assurance of it and from true godlinesse yet by good instruction and example they shall most readily looke after both And thus God wrought in the Iaylor and thus he worketh in many As examples hereof are many in the booke of the Acts of the Apostles where Paul trauelled among the ignorant nations so I can truly say vpon mine owne remembrance almost fortie yeeres agone and yet in those times the light of the Gospell shined nothing so cleerely as it hath done since that by familiar companying betwixt the faithfull Minister of God and the ignorant people the Lord wrought wonderfully and mightily amongst them And I am sure the fruit of the Gospell that hath been since in those parts that I say no more and that is to be seene at this day did flow from that well-spring and had the beginning there The Lord did blesse weake meanes when they were vsed in simplicitie and that in admirable manner when the subtiltie of the wicked was not yet at those times growne to such an height to dismay the people in their first beginnings But since those daies some of them though seeking to grow vp in further measure of knowledge and grace and to bring on others by their example haue met with such discouragements that they haue not answered I speake not of all particular persons as many other haue done to the hope that they gaue so long before by many degrees But while I shew how the Iaylor and many other haue taken so great good by the companie and fellowship of Gods seruants it is not to be passed by how little vse many make of such good meanes now a daies Who although they dwel neere godly Preachers yea and are readie enough in ciuill manner to haue their conuersing with them yet in things pertaining to God and to eternall life they haue no appetite to them Which I speake to their shame seeing so much good might be gotten thereby For what though they dwel neere such and haue thereby acquaintance with them yet many further off seeking heartily to take good by them are in farre better case and shew themselues farre wiser because their desire is farre greater to benefit themselues by them For euen as the corne that is kindly sowen in the field though it be held backe by vnseasonable weather is in farre better case then that which groweth on the house top though it be forwarder in the blade and commeth sooner to earing Euen so it is with them wisedome is easie to finde of them that seek it diligently though they be further off from the meanes then they who may enioy them with more ease when there is not an heart in them to take good by them as they may Thus ye see the first three meanes though a farre off by which God brought the Iaylor and so doth many other by the like to conuersion All which degrees tending thereto though I grant that many goe beyond them all and neuer attaine thereto yet in those who haue been further off if they be such as God will call they haue brought them on in such wise that they haue set them forward to faith and repentance Ye haue heard lastly of the meanes of the Iaylors conuersion which are more remote and further off Now follow those which are more neere and did effect the same Of the which the first is that he questioned with them about his saluation saying Sirs what must I doe to be saued And that we may know that he asked not this question idlely vainly or curiously but seriously from his heart and being vrged by necessitie it is said that hee came trembling and fell downe before them and in that feare and terror hee moued the question Whereby it appeared that hee had heard somewhat from them that caused feare of Gods wrath and doubting of and about his saluation and thereby was brought so willingly vnto them to seeke helpe And this came neerer the matter I meane his conuersion then all that went before And now for our instruction this teacheth that when a wicked person who hath walked at his owne libertie ignorantly and profanely as the most part doe whether hee haue any light and wandring thoughts about his saluation or no I say when such a one beginneth to tremble and feare that all will not goe well with him but that his sins hauing found him out doe threaten his damnation and thereupon beginneth to make question about his saluation what hee should doe to attaine to it then hee commeth toward conuersion and true repentance then there beginneth to be some hope of him And although I know that such fearefull thoughts doe sometime vanish and come to nothing and in some they breake into raging and despaire when they bee not kindly and seasonably wrought vpon yet where no such tozing and breaking of the heart is there without all doubt the partie remaineth farre off from all likelihood of turning to God For notwithstanding we iudge charitablie of them who resort ordinarily and willingly to the preaching of the Gospell yea and conceiue hope of others also among vs though further off from goodnesse then they as being meere worldlings ignorant or vaine persons and we waite when God shall call such to repentance for he bringeth out of both sorts thereunto yet till such time that they beginne to complaine of their estate and to crie out not only suspecting that all is not well with them but also know it to bee so at leastwise feare and feele it and so aske counsell about it there is no sound approching neere vnto God to speake as the Scriptures doe namely that the whole need not the Physition and that it is the sick-hearted sinner which seeketh seriously for mercie and forgiuenes For as all that repaire to Markets and Faires goe not to buy but many are wilie wanderers who goe to gaze to see and to be seene as Dinah did but such as want prouision for their families both cheape and buy euen so they
caused by sinne and afflictions For they want it at no time but to the end they may returne to God againe by feruent prayer to recouer it and tribulation must be admixed with it while they liue heere although it cause sorrow which yet drieth vp much sinne and without which tribulation they should be too high minded And when they haue the best times of reioycing heere they must know that as they are imperfect in all things so are they also in this God so disposing it in his wise prouidence seeing also their life is a sowing in teares while they liue in the flesh although they endeuour as they are commanded to reioyce in the Lord alwayes And this of the Iailers ioy being the second fruit of his faith The third followeth which being his loue to them containeth in it many particulars euen such as he had opportunitie to shew vnto them For they being in the inward darke dungeon what better fruit of his loue could he shew them then to bring them out into his house Secondly they being wounded and pained with whipping and scourging what could be more welcome to them then to haue their stripes washed and bathed especially by him through pitie and compassion who had himselfe made the wounds And thirdly they being also hungrie for they were long kept without meate how could he at that time better shew his loue to them then by feeding and so refreshing them All these three therefore together how great loue did they testifie towards them To the which may be added his reioycing for the conuersion of his houshold All which ioyntly considered do teach vs that how cruell and barbarous soeuer men haue been in the time of their ignorance and vnbeleefe to the faithfull preachers and seruants of God yet if the Lord plucke them out of them and giue them new hearts he will endue them also with new qualities and behauiour towards them Is it not a worthie thing to behold a brutish and sottish mad-braine to be thus changed into a louing and well gouerned Christian and this being wrought by the sound preaching to him of the word of God the Lord working in him thereby who can chuse but commend and highly approue of such a change No worse fruit would the fame preaching bring foorth in others if men worthily and highly price and reuerence that grace of God in him and such others The like may be said of the people in the second of the Acts who railed on the Apostles and said they were drunke with new wine whiles they remained in their prophane estate but when they had heard Peters sermon which told them in what a wofull and damnable condition they were how did they reuerence them afterward seeke counsell at their hands and walke after their doctrine hauing fellowship most sweetly and kindly with the people of God so that a man might haue said that the lambe and the lion did feed together And they that can find no such fruit of preaching as the Iailer and these men did but continue in their leaud shamelesse and prophane liues and scoffe at them that do better I bewaile their miserable estate their tongues are their owne and their damnation sleepeth not Now to shut vp al with a few words of the particular fruits of the Iailers faith euery one yeeldeth good instruction For first his bringing Paul and Sitas into his house out of the loathsome prison doth condemne his former act of casting them in Which ought to teach vs not to iustifie all that we do further then Gods word will beare vs out which I speake to the shame of them who will haue all well to be thought of that they haue done yea although many things haue bin done of them very offensiuely and though some of them might worthily make them blush and to be ashamed Euen so it is great credit to them who dislike and in a godly sort vndoe I meane repent of that which they haue vngodly done The next of his actions in that he washed their stripes doth teach that besides the condemning of his scourging them before he did as much as he could reuenge himselfe of himselfe For he put him selfe to reproch in washing their wounds who sought great credit by making them A good fruit doubtlesse of his godly sorrow and repentance for his cruell fact and it is to be likewise found in other who haue truly turned from any sinne as the woman in the seuenth of Luke who made her eyes a basen of water to wash Christs feet and her haire a towell to wipe them whereas she had before abused them both to lasciuiousnes and wantonnesse And Zache to be reuenged of himselfe for getting his goods vniustly made a fourefold restitution and gaue halfe of the rest to the poore to the end he might haue little pleasure in the enioying of them that I say no more which he had taken so great pleasure in by his vnlawfull comming by them The third fruit of his faith was his setting meate before them What at midnight or shortly after It was in good season they being hungrie and supperlesse And if our Sauiour said well in Matthew that he that receiueth a Prophet in the name of a Prophet shall receiue a Prophets reward then did this receiuing and relieuing of them witnesse no lesse to him and therefore it gaue testimonie of the faith which he had Such liberalitie to the Saints to giue thē not only for Christs sake which may be done to the vnbeleeuing but because they were deare vnto him is the like testimony to those that according to their abilitie do shew it Which is to be marked because a man may giue all that he hath to the poore in other respects and yet as Saint Paul saith if he haue no loue by which faith worketh it shall profit him nothing I heartily wish that they who beleeue in Christ were more rich in all other and in this kind of good workes also But yet this is to be knowne that numbers of such as haue giuen much toward the relieuing of the needie looking to purge away their sinnes by such meanes and to make God beholding to them for giuing to him or the poor that which is his owne do nothing lesse then merit or receiue any thing at his hands for the same they shall as I haue said profit them nothing Euen as they to whom he said for the like offerings who required these things at your hands And this of the third fruit of his faith From the which and both the other particular fruits of the same and of his loue this I adde that whatsoeuer dutie of loue can be performed to the seruants of God without the omitting of greater as the workes of our calling our health the empairing of our outward estate or such like yea or these in cases of necessitie such
into his masters ioy But seeing this aduice and direction is not so soone receiued and vsed as giuen therefore there are many startings aside and goings out of the way and so they leaue their first loue as I haue said of the second sort to their small comfort And amongst many troubles and griefes which they bring vpon themselues thereby they complaine that they cannot haue the ioy that they first had at their beginning and what maruell seeing they haue waxed wearie of that esteeming and prising of faith and godly life which at first was in them Whereas they who with the good Philippians hold on their fellowship in the Gospel from the first day afterwards are alwaies readie to welcome death the Lords messenger For they thus growing on and abiding doe continue and shall be found faithfull and constant at their end whether by naturall or by violent death they be taken away all is one and they perseuering so shall be saued as Christ saith heere and receiued into heauenly habitations for euer FINIS TWO SERMONS VPON DEVT. 5. vers 28.29 Vers 28 Then the Lord heard the voice of your words when yee spake vnto me and the Lord said vnto me I haue heard the voice of the words of this people which they haue spoken vnto thee they haue well said all that they haue spoken Oh that there were such an heart in them to feare me and to keepe all my commaundements alwaies that it might goe well with them and with their children for euer MY purpose is beloued to shew what the things are which I intend God willing to deliuer to you at this time to the end ye may the better heare them and not wander vncertainely as ye must needes doe if ye know not what is intended to be taught you But yet so I will doe it as I may shew that the holy Ghost purposeth the same also in the words which I shall speake of The thing which I propound to teach is this That whereas the greatest part of people among vs doe thinke that if they can say Lord Lord they shall enter into the kingdome of heauen as our Sauiour giueth vs to vnderstand whereas they thinke also if they can vtter good words of the Scripture and professors of the Gospell that they serue God as well as the best and that God will blesse them accordingly and their posteritie they may know that it is nothing so for God requireth another and greater matter and that is that there be a true change both of heart and life and a constant holding out in both vnto the end To this purpose I intend to speake that which I meane to say of the words which I haue read vnto you And the same meaning had the Lord in speaking the words himselfe For to shew the occasion that moued him to vtter them which Moses repeated in the words before the text when the people of Israell had heard the Lord on mount Sinay to deliuer his law to thē out of the middest of the fire in clouds darkenes and were afraide to heare God speak vnto them any further they desired Moses euen all the chiefe of the tribes and elders to goe neere to the Lord and heare all that he should say to him and they would heare it againe at his mouth and doe it Then the Lord heard the voyce of their words when they spake to Moses and the Lord said to Moses I haue heard the words of this people which they haue spoke vnto thee they haue said well all that they haue spoken Oh that there were such an heart in them that they did feare mee and keepe all my commaundements alwaies that it might goe well with them and their children for euer Thus yee see also how the Lord in this text speaketh the same of the people to Moses which I am to deliuer vnto you This being done I will now shew in what manner I meane to handle the text and what order to follow therein and then proceede to the particulars This text deuideth it selfe most fitly into three parts The first is a mixed speech which the Lord vttereth to Moses commending somewhat and disliking somewhat of the peoples answere in these words This people hath said well but their heart is not sutable vnto their words The second thing is what the Lord wisheth to them and that is such an heart as might sute with their words from which onely and from no other heart this feare of God and obedience to his will which he liked of could come In these words Oh that there were such an heart in them to feare mee and to keepe all my commaundements alwaies The third is the fruite of such an heart and life and that is prosperitie and welfare to them and to their children for euer Now to begin with the first this mixed speech of the Lord which I so call because it commendeth somewhat in the peoples answere and disliketh somewhat in them it aloweth their words but condemneth their heart this mixed speech of the Lord I say teacheth vs clearely that men may possibly vtter good words and yet themselues bee without grace their words may be good but their hearts naught so that while they commend religion the preaching of the Gospell and the profession thereof yet for all that they may be vnprofitable in their liues and not sound and vpright in their hearts without which their speech helpeth them nothing And if it be said it is not sufficient for the proofe of this doctrine that is here said in the text for possiblie it may be gathered amisse let it be prooued by two or three witnesses that there may be no exception brought against it As that for example in the 50. Psalme verse 16. where yee may finde this Vnto the wicked said God what hast thou to doe to take my word in thy mouth and hatest to be reformed What needeth there any explanation of these words The Lord vehemently reprooueth them for speaking of his word as though they bare great affection to it when in the meane while they would not be subiect to it nor be directed by it To the which that may be added which our Sauiour saith This people draw neere to me with their lips but their hearts are farre from me in vaine doe such worship me And the Prophet Ezekiel agreeth most fitly with them both when he saith Sonne of man this people talke of thee by the walles and doores of their houses and say one to another come I pray you and heare what the word is that commeth from the Lord and they heare thy words but they will not doe them By all which it is manifest that to haue good words in our mouthes without the vprightnesse of the heart doth not commend vs to God And yet let not this be thought of any one to be spoken by me as though I made light of good
arrested thus by him in any wise we despaire not In both which we might be like easily to offend if we should not take this warning and watchword Both are very necessarie for as we are readie to run to extremities in all other things rather then to keepe a meane and that which is commendable betwixt both so do we easily encline thereto in these For either men are slie and subtill to shun all sorrow and checke of conscience for sinne or if they can no longer they are readie to despaire In the first they may fitly be compared to them who are taken with sicknesse and yet will beare it out too long as though they would driue it away by ill entertaining it rather then to betake themselues to their chamber or to fall into the Physitians hands euen so will they wind out of Gods hands I say rather then they will be holden vnder of feare and griefe In the last they are like to a theefe who being apprehended vpon stealing some twelue-penie matter fals to confesse that he hath stollen a horse without any examining and so brings him selfe into perill of his life So these men if they once be checked in their conscience iustly whereby they ought to accuse themselues and bewaile their sinne with hope of pardon fall to remember many other faults and so cast off all hope of forgiuenesse and so despaire For as men are verie hardly brought to yeeld to any wounding of their conscience be it neuer so iust so if they must needs commonly they haue no stay but go too farre whereby they are constrained to crie out they are damned and so lie long in woe and torment where they need not These two things therefore regard about the first point namely the pricke of conscience About the second which is faith these two caueats are to be marked The one that a man seeking faith for no other shall find it beleeue not too hastily and rashly that is without warrant of the Scripture and word of God The other that hauing warrant Note he refuse not to beleeue neither reason against it but applie it to himselfe and resist doubting Both are alike necessarie the first for the bold and such as feele their sin to be no great burthen to their conscience and yet of al other are most ready to affirme that they beleeue in Iesus Christ which he himselfe flatly denieth saying I came not to call the righteous that is such as feele as little burthen of their sin as if they were righteous but sinners who feele the burthē of their sin as a debter doth his debt vnto repentance The second caueat is as necessary for the afflicted conscience who though he haue right to the promise by Christs free grant yet through weaknesse and want of experience is holden from beleeuing and clasping about it and all because he doth not duly consider his libertie and the warrant that he hath from Christ for his so doing Wherein although I deny not but that Gods prouidence ruleth yet the partie offendeth for that he doth not embrace that which is freely giuen him by God and by meanes thereof he cannot praise and be thankfull to God for it About the third point that is necessarily required to make the heart good which is sanctification these two watch-words are to be receiued The one that he of whom we speak do loue goodnesse and loath euill not some one or few lest he deceiue himselfe about it but all nor in priuate respects but because it is euill and hated of God The other that these two namely to loath and loue be constantly setled in him for continuance The reason of both is manifest as of the former for if one sin should be loathed and another loued some disliked and shamed and other delighted in and embraced what could be more ridiculous and further off from the nature of true repentance For the offence to men and the dishonor which might arise to God thereby in some few euill actions Note could not be satisfied nor answered by many good actions A thing worthie to be noted seeing many take libertie against their conscience to doe what they desire to doe and yet will be counted repentant persons as well as the best and this be said of the first of these two caueats For the second if a man should be very forward in abhorring sinne at the first and afterward should grow slouthfull and carelesse and make no conscience of wicked desires and breake out into loosenesse of heart this were enough to blemish his sanctification how sound soeuer it might haue seemed if not to bewray it to haue beene meere hypocrisie which of the two would bee thought most likely Thus I haue said that which I thought meete of this matter to helpe him that desireth it to attaine such an heart as bringeth forth the feare of God euen that which God requireth And seeing thus much is necessary and no lesse Note to get such an heart namely to haue it broken healed againe by faith and mortified and seeing so great heede is to be taken that all these be wrought in the heart aright and indeede all may see good reason why God wisheth such an heart to be in all those who would be accepted of him and what a rich iewell and treasure such an heart is and by necessary consequence how ill it will go with all such as be without it THE SECOND SERMON VPON THE SAME TEXT I Shewed last of all what a iewel such a good heart is and in what wofull and dangerous estate they are in who are without it but more heauy it is that it is not regarded which is too common because the most are foolish and weigh nothing throughly if it agree not with their appetite when yet to speake as the truth is Note whatsoeuer wit eloquence or learning bee in any whatsoeuer nobility birth or dignity whatsoeuer manhood and stomack wealth or beauty they are all as nothing without this that is such an heart as I haue mentioned to make a man happie or to commend him to God Nay I say more whatsoeuer shew of Religion bee in any as that he could speake out of the Scripture plentifully if he could alleage all authorities out of the word of God and of Fathers yea if he could possibly speake with the tongues of Angels and had not this euen such an heart as God wisheth to be in them that shall please him it were nothing for such a one should bee but as S. Paul speaketh in the like case of loue a fruit of it as a sounding brasse and as a tinkling cymball And therefore how much is the estate of such to be bewailed as haue scarcely any whit of all this which I haue now named and are as farre from such an heart as the East is from the West And to come home to our selues how is the people of this age bewitched and blindfolded that when God
of such a purchase in true and vnfained peace and comfort and seeing he shall liue vnder so kind and good a Lord as he that is Lord of all lords let it moue him to set his heart on him and delight and endeuour to please and obey him in all things and let him do it also with ioy For why if we thinke they that be in a noble mans house faring well may be merrie is there any such merry-making as in Gods house so that the man may be merry at his work and the woman at hers They that powre water on the hands of a Prince or a King are thought happie but then to haue the honor that is greater then Kings is somewhat And by this little that hath been said of and about the pearle guesse what the rest is euen as yee would guesse of the whole proportion of a man by seeing his foot TWO SERMONS VPON 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 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 SEeing it helpeth much in preaching to shew the teachable hearer what is aymed at principally to be taught him that hee may the better bee kept from wandring and bend his eares and mind to the matter when he seeth what is intended 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 themselues 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 thither 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 occasion 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 matter 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 if any thirst hee meaneth feruent and earnest desiring By bread milke wine and water he meaneth the varietie and diuers 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 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 Thus 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 The 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 To 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 profiting 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 called 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 partakers of that which is the best of all other And after the same maner speaketh the holy Ghost in other Scripture as in the Gospell by S. Iohn If any man thirst let him come to me and drinke meaning the same that the prophet here doth And our Sauiour in another place vttereth the same more plainely and fully though not in the same words saying The whole haue no need of the Physitian but the sicke And againe I came not
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 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 requireth when he speaketh of comming requiring it of them that they come Euen as our Sauiour also in Saint Iohn meaneth the same by comming to him where he maketh comming and beleeuing both one He that commeth to me shall not hunger and he that beleeueth in me shall neuer thirst meaning 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 bequeath 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 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 And 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 perswasion shall the more wonder to see the height of glorie that they are by him exalted to And this they beleeuing and considering 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 kindnesse 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 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 about 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 Father and sanctifieth them and more plainely thus that as they desire the forgiuenes of their sins they desire and endeuour 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 remission 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 forementioned 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 SERMON VPON THE SAME TEXT NOw 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 otherwise 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 doubting to haue any measure at all thereof And so the Lord requireth 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 fountaine 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 maner he speaketh in Hosea when he hath said that he will forgiue 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 therin as the trees deepely rooted and prouoking others to follow and
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 bestow their money vpon their lusts in sundry mispending of which should be imployed vpon them and their families But to passe from them there is another kind of men whom the Prophets reproofe doth reach vnto as well as vnto 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 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 vnto it 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 forwardâ—â— sort of them both who meane more simply are iustly reproued 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 without 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 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 the exhortation followeth in which he laboureth to draw them from their owne wisedome which deceiued them to hearken to another maner 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 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 other means of blind deuotion and sond zeale without knowledge And yet as the word of God onely doth it so we must further marke how and when it doth so That is as hee saith heere when we harken diligently vnto it as declaring therby that we be willing to be guided by it For so hee requireth saying hearken diligently vnto me in that which I shall say to you from God For as Salomon faith of seeking wisedome that there is a seeking of it sleightly negligently and slothfully by which men neuer find it and there is a seeking of it as siluer is sought of the Merchant that is with all diligence 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 remember 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 desire 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 wisedome and fancie not longing after and thirsting for it as Gods word teacheth them to doe Therefore these hee exhorts 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 sauourie meats is healthfull and well liking in body euen so shall his soule be satiate and filled withal variety of heauenly dainties 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 sundry graces of God and yet for all this comfortable promise of the Lord published heere by
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 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 haue cause to reioyce So they that mourne they that be meeke c. are blessed because these though they do not reioyce yet they haue euery 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 giue 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 vnto 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 haue the Lords commandement heere by the Apostle to stirre themselues vp vnto it For is the Lord so carefull of his that he cannot endure to haue our hearts possessed with sorrow but will haue 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 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 vs to this ende 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 who alone giueth ministreth vnto vs 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 vnto mee 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 haue 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 onely doe many ciuill good duties but they fast they pray they pay tythe of all they haue they giue 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 haue attained to this wealth or that place by their owne industry or some friend or other is magnified for it or els rather theÌ„ 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 euery good thing they haue 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 vnto 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 woâ—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 vs 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
The third point They that pursue Gods seruants shall haue small cause of reioycing in the end 2. Thess 1.6 Gen. 12.3 Examples 1. King 22.25 Numb 16.30 Exod. 14.25 Matth. 27.4 Psalme 105.15 1. Sam. 24.18 Dan. 6.20 The second part of the text The conuersion of the Jailer Three things heere to be marked The estate of the Iailer before his conuersion Ephes 2 12. and 4.17 Ezech. 16.6 Iohn 4.18 Luke 19.7.8 1. Tim. 1.13 Lament 3.22 His particular sinnes 1. Crueltie Matth. 7.1 Iames 2.13 Iosh 7.19 Matth. 27. vers 28. c. 1. Sam. 14.44 Deut. 25.3 Exod. 21.24 Matth. 18.28 Prou. 27.4 His second sinâ—â— Desperatenesse Exod. 16.3 Iob 1.11 Iudg. 17.2 2. Sam. 17.23 1. Sam. 28.7 c. Lament 3.39 His third sinne Sensualitie in prosperitie To be sensuall in prosperitie a greater sin then to be impatient in aduersitie 2. Tim. 3.4 Prou. 18.11 1. Iohn 2.16 The meanes of his conuersion The first meane a farre off Doctrine 1. Sam. 24.17 The second meane Pauls care of his life Rom. 12.21 The beautie of vertue grace in Gods seruants 1. Pet. 3.1 Iohn 4. The third meane His cleauing to the Apostles The benefit of familiaritie with Gods seruants Matth. 4.19 Iohn 21.15 Iohn 21.15 Dan. 12.3 Psal 34.8 Many that may enioy this benefit looke not after it The meanes of the Iaylors conuersion which are more neere 1. His question about saluation Doct. WheÌ„ a loose person doubteth that all is not well with him he is in the way to true conuersion Matth. 9.12 Gen. 34.1 Vnto whom such should repaire Acts 2.37 Acts 10.33 The second meane The Apostles answere Faith is not in our power but the free gift of God Luke 19.10 The third Their preaching of the word of God vnto him What things they taught him out of the word Rom. 10.17 vers 10. 1. Iohn 3.3 That he so soone beleeued was more then ordinarie Rom. 8.15 Act. 16.15 Luke 19.8 Act. 9.8.9 c. Why some are holden vnder heauines longer then other He is kindly pricked who is kindly healed Verse 28. Rom. 12.21 Doctrine Exod. 23.5 Rom. 12.21 Verse 29. Verse 30. How the Lord can change a vile sinner Reuel 3.9 A great comfort to all faithfull Ministers Verse 31. Faith alone saueth 1. Ioh. 5.11.12 Rom. 3.28 Galath 2.16 Popish doctrine erronious Iames 2.24 Paul couetous to winne soules The duty of masters of families Exod. 20.10 Verse 32. An excellent example of pain in teaching Iohn 4.32.34 Rom. 10.14 Gods word the foundation of faith The effects of his faith Good workes follow faith The first fruit of his faith He receiued Baptisme Rom. 4.11 Doct. Desire to haue faith confirmed The second fruit of his faith Ioy. Luke 8.13 Rom. 5.1 Matth. 11.28 Hose 14.3 The difference betwixt true ioy and counterfeit Rom. 5.5 Act. 8.8.39 Why Gods people want this ioy Psal 51.12 Iohn 16.20 2. Cor. 12.7 Psal 126.5 Philip. 4.4 The third fruit of his faâ—th his loue to the Apostles Doct. Cruell men coruerted be kind Esay 11.6 c. Act. 2.13.37 Isai 11.6 Psa 12.4 2. Pe. 2.3 Particular fruits of his loue Psal 51.3 2. Cor. 7.11 Luke 7.38 Luke 19.8 Matth. 10.41 1. Cor. 13.2 Isai 1.12 Doct. The fourth fruit Luke 159.10 The summe and scope of this Sermon The opening of the text Three parts thereof Three points handled in the first part The truth hereof proued by Scripture and experience Matth. 24.37 2. Tim. 3.1 Iniquity aboundeth among all sorts Yong men Old men Rich. Poore Ierem. 5.4 Ministers and people The second point Application of the former to foure sorts of people The first sort of those that multiplie sinne Rom. 13.13 The second sort Ios 7.25 Leuit. 24.10 2. Sam. 17.23 The third sort Psal 50.17 2. Tim. 3.5 Matth. 7.21 The fourth sort Iam. 2.10.11 1. Kings 8.46 The third poynt The vse Heb. 11.6 Matth. 3.7 8. Two incouragements to draw all these sorts to faith and repentance The first Iohn 10.16 The second Ioel 2.13 Lament 3.40 A watchword to all the former sorts Gen. 25.32.33.34 Ierem. 8.6 Zach. 12.12 Osea 14.2.3.4 The second part of the text Reuel 2.4 Fiue things handled in this part Reuelat. 2.4 1. What our first loue is 2. Cor. 5.14 1. Iohn 5.1 Psalme 119.97 Rom. 10.15 Iohn 2. How this loue is said to be cooled 3. By what meanes If euill words corrupt good maners wicked life much more Hebr. 3.6 How the Minister should deale with such as are fallen from their first loue Hebr. 10.32 Gal. 3.1 4. How to remedy it Reuel 2.4 Two reasons why we must labour to preuent this sinne The first A caueat Examples of zeale without knowledge 2. King 3.17 Marke 16.1 The second reason 1. Cor. 13.1.2.3 The third part of the text Of the third sort Who may be truely said to continue to the end Prou. 28.13 They who shall continue First begin well 2. Pet. 3.17 Iude 20. Matth. 7.27 Secondly They grow accordingly Hebr. 11. Matth. 3.8 a Matth. 26.41 b Luke 18.1 c 1. Pet. 2.2 Matth. Philip. 1.5 The scope of this Text and whole Sermon Matth. 7.21 The occasion of these words The parts of the text three The first part The Lord commendeth the peoples words but condemneth their heart Doct. Psal 50.16 Matth. 15.29 Ezech. 33.30 Good speech commendable yea commanded Hos 14.2 1. Tim. 4.12 But it must not goe alone without other gifts Ierem. 17 9. 2. Cor. 11.14 Micah 6.6 There is a middle sin betwixt hypocrisie and sinceritie Psalm 78.35 Great heed to be taken to our couenants with God Psal 78.57 2. Pet. 2.22 Psal 119.106 The second part and doctrine out of it The feare of God cannot dwâ—ll in euery heart Three things requisit in a heart fitted to feare God Luk. 6.46 First that it be troubled for sin Luk. 5.31 Act. 2.37 Rom. 8.15 Secondly that Faith must be adioyned Luk. 5 31. Iohn 7.37 Thirdly that Sanctification must goe with both 2. Cor. 7.1 1. Iohn 3.3 Two caueats about wound of conscience Two caueats about beleeuing Two watch-words about sanctification 1. Cor. 13.1 The end why God wisheth that there were such an heart in the people First that they might feare him The feare of God a rare iewell Common professors want this feare Secondly that they might keep his Commandements 1. Chron. 28.7 This must be in particular and constantly The third part The fruit of such an heart and life First to the parties themselues Heb. 12.16 To haue peace with God a singular treasure Psalm 23.1 Iohn 13.1 Psalm 73.14 Prou. 10.9 Gal. 6.16 1. Pet. 3.12 1. Tim. 4.8 The fearefull estate of such as are not at peace with God Iob 21.14.15 1. Pet. 4.18 1. Pet. 4.4 Hap of Gods children euerlasting Psal 16.11 Luk. 21.28 2. Pet. 3.11 Secondly to their children Parents fearing God prouide wel for their children after them Comman 2. Deut. 28.46 Wicked parents are also vnnaturall towards their children Why good education hath not alwayes like effect What is meant