afterward see some great good effect to come thereof as heere is to be seene in him Heere now the Iailer begins to stay himselfe but yet betwixt hope and feare he cals for a light to see if it were as Paul said and leaping in and trembling yet with feare and finding all things to his desire he falles downe before Paul and Silas The shaking of the earth and the setting open the doores amazed him but when he saw that none of the prisoners were fled this was yet more admirable vnto him And this strucke into his conscience an accusation of himselfe for his hard vsage of these men whom he saw so kind to him and carefull of his good perceiuing indeed that the miracle was wrought for their sakes Whereby God sheweth how necessarie it is for men to be cast downe and abased before they be raised vp as we see in him in Manasses and in Paul at the gates of Damascus and many other for great is the pride and strong is the stoutnesse of mans heart Then because the place where they were was loathsome and vnfit for speech to be had in it he bringeth them out not fearing what the Magistrate should say vnto him Which cleerely sheweth that many which shew crueltie against Gods innocent and faithfull seruants if they did a little better know and consider who they are in what account with God and also if they would bethinke themselues how vile they themselues haue been would become more calme and kind vnto them and be wounded for their owne great sinne against them But he proceeds further and desires to be instructed of them and that in the most waightie matters of all As if he should haue said Sirs I see now it is true which I beleeued not that ye are the seruants of the most high God and this ye haue made apparent to me For I like a most vile beast put you in the dungeon but I see he regards you and shakes the earth and workes wonders for your sakes You haue saued my life for I was but a dead man Now ye haue shewed such care of my life shew me I pray you the way to eternall life What shall I do c. He thus sheweth himselfe willing to heare and learne of them and he acknowledgeth them able to satisfie him therein And indeed then are men in good way to true conuersion when they are thus teachable and when they are perswaded that such as they repaire vnto for direction and comfort are meete to resolue them And they who are the elect of God do consult and take counsell what to do of them whom God hath sent with the word of reconciliation These are guides sent of him to bring men into the right way and to guide them in it O the wonderfull worke of God! would the Iailer thus haue attended to learne of them if God had not drawne him would hee that had so cruelly vsed them haue come to bee taught of them nay would he not haue vsed them worse The Lord therefore meekeneth him and maketh him a vessell fit for grace to be powred into And although many that God humbleth with his terrors become not humble indeed yet it was otherwise with him Obserue heere what a change God can make hee that ouernight would not haue heard them though they had fallen downe at his feet to entreate him now he fals at their feet desiring them to teach him Euen as the Lord promised to the Church of Philadelphia that he would make them that were of the synagogue of Satan to come and worship at their feet This among many other ministreth comfort to all faithfull Ministers of God for hereby he teacheth them that hee can meeken the proudest when he seeth good and therefore they ought to rest contented in the carefull discharge of their duties But if he do not yet it shall be little to their reioycing in the end who after all meanes remaine hardened Paul readie to teach in season and out of season taketh the opportunitie seeing him as the hot iron fit to be wrought vpon euen as he did to Agrippa and as godly Ministers ought to do And in bidding him beleeue they preached not the Law as I haue said before because they saw him humbled but powred oyle into his wounds A full answere to such for Christ hauing life in him it followeth that he that hath him that is by faith layeth hold on him hath life also And faith alone saues as Paul teacheth in all his epistles and therefore is the popish doctrine false and diuellish teaching that we are saued by workes as causes For then is Christ no perfect Sauiour if we helpe him in the satisfying for sin and in meriting heauen And as for the obiection out of Iames that we are said there to be iustified by workes his meaning is that we are iustified thereby before men to be faithfull as Paul teacheth and no otherwise and therefore this is a maine ground to ouerthrow Purgatorie merits Masse c. And Paul labouring to make as plentiful an haruest to the Lord as he could puts him in mind that not himselfe only but his houshold also might be saued See wherein he is couetous euen to winne soules thus putting the Iailer in mind of his dutie that is to haue his familie instructed in the way to saluation For masters of housholds are not only to seeke the way to heauen themselues but they must haue care of all that be vnder their roofe Command 4. Thou and thy son and thy man seruant and maid shall keepe holy the Sabbath and not suffered to run and roaue at their pleasure no more then to toile And so the Ministers of God are in like manner to labour with and draw them on as well as the other The Iailer by and by brought them to heare that they might beleeue be saued yea though it might haue seemed to haue been out of season being after midnight which is to the iust reproofe both of masters that will not bring their seruants and of seruants that will not be brought from their gaming and worldly dealings on the Sabbath day to be instructed Also in Paul is set out an excellent example of paine in teaching It was midnight they had not slept they were sore and hungrie yet their calling makes them forget all as our Sauiour in the fourth of Iohn being wearie hungrie and thirstie yet hauing opportunitie to commune with the woman of Samaria forgets them all And so ought Gods Ministers to do when he offereth opportunitie the paine and labour to seeke the saluation of men ought to seeme none to them but pleasure And as he taught him that he must beleeue in Christ so he preached him out of the word of the Lord. For How shall they beleeue in him of whom they haue not heard as the Apostle saith therefore
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
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
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
mind and considered duely what a great sinne it is then truely lamented pardon craued with the prayer of faith and full purpose and endeauour against the same after and then to set afresh vpon the practise of christianity againe and neuer to thinke it well vntill this remedy be vsed This is to be done when this loue is decayed which to doe is a certaine violence vsing against our selues by more then an ordinary turning to God againe and a wary walking afterward to preuent the like And heâ—re I thinke it very meete to admonish you the more earnestly to beware of and to preuent this sin for two reasons which I vrge out of the text The one this the other followeth afterward seeing it shall bee the case of many to fall thus for so our Sauiour foretelleth saying because iniquitie shall abound the loue of many shall waxe cold And if many be like to fall thus what are we in this age to whom this watchword shall come that we should looke to auoide the danger of it vnlesse we be daily and much occupied in laboring and endeauoring to shun and preuent it And for mine owne part I am not ashamed to confesse if any lesse experienced herein regard the word of him that hath troden in this way before them that for more then thirtie yeares I haue feared the loosing of this first loue by reason of the strong prouocations thereto that I haue obserued from time to time to arise one after another by meanes whereof I haue seene good cause to auoide the same with all possible care that so doing I or any other in like state may much the better finish our course with ioy And yet this caueat I would might be well marked that all zeale in our first receiuing of the Gospel and beleeuing in Christ hath not been to be commended as that which may of necessitie vrge a Christian to the retaining and continuing of it afterwards as if it were a part of our first loue when as it is not to be denied that there was in our first beginning as there is daily in those who are effectually called to beleeue vnto saluation especially of the ignoranter sort much good meaning without knowledge and much froth in a great deale of zeale so that it should vnwisely be done of Preachers and farre from good discretion to vrge vpon them their former practise simplie without respect had of zeale voide of good ground and warrant of Gods word As for example many well minded when they were first brought to the true imbracing of the Gospell thought that all other who were not as themselues and iumpe of their fise and measure in zeale were to be iudged and censured as they thought good namely to haue had nothing in them neither were to be kept companie with whereas both themselues bewray their owne weakenes sufficiently all may see and beside who doubteth but that such as are teachable should be well hoped of and incouraged to be stedfast in the good things wherein they had well begun and so to be brought on to the receiuing of faith and the bearing of Christs yoke as true Christians doe Another great weakenesse hath possessed others and as full of error that in their zeale at their first beginning they haue thought that they must oft breake off their necessarie worke to pray and reade yea and that in the time of doing of their worke they must be praying rather then minding of and duely regarding the busines they had in hand Then the which what might be thought more sauoring of ignorance and blindnesse whereas they ought to haue knowne and been perswaded that God hath appointed a time to pray and all other things to giue place thereto when opportunitie serueth but yet in time of necessarie businesse that the same should be faithfully and diligently attended and followed and the mind not to be carried after other matters seeing God is serued therein euen as he is in reading praying and the like Also many haue fondly and falsely been perswaded that whiles they are occupied in holy exercises as prayer reading conference then they haue been more holy then others of their brethren but if they haue by frailtie failed therein yea or by other waightie occasions or if they haue waxen afterward more dull through want of knowledge or forgetfulnes vnfitter to Gods seruice then they were before then they haue iudged themselues the worst of all Gods people if they haue not denied that they were any of them at all Many such weaknesses which yet they count points of holines accompany the most of Gods faithful ones of the ignoranter sort at their first entrance into Christ who seeing better things are found in them are not imputed to them by the Lord but yet must they not for all that be iustified in them and borne with neither thinke that all things wherein they haue a good meaning must be holden for a vertue Euen as Naaman the Syrian being brought from his idolatrie by the Prophet Elisha and perswaded to worship the true God Iehoua only did in zeale and of a good meaning desire of him that two mules load of the earth that was in the land of Israel might be giuen him wherupon he might stand to offer sacrifice when he should come home as though that earth had been holier then that which was in his owne countrie Likewise Mary Magdalene and the other good women whom Christ before his death had most sweetly seasoned and perfumed with the odours of his heauenly doctrine so that they beleeued in him and followed him came of a zealous mind the third day after his buriall to the sepulchre to see him supposing that he had been still dead and not risen againe and brought sweete ointments with them to annoint his bodie By the which ceremonie and custome vsed to their dead in those dayes although they did confirme their faith in the hope of the resurrection after the manner of their Fathers who did so yet who doubteth but that they were led with blind zeale therein toward Christ both in seeking him that liued among the dead and also in going about to annoint Christs bodie as if it should haue putrified in the sepulchre like other mens By this that hath been said it is manifest that all things that the faithfull do in a good meaning are not to be paternes for themselues or others to follow vnlesse they haue had good warrant for the doing of them and especially at their first conuersion Thus much for the caueat or watchword before giuen namely that all zeale in good people at the first ought not to be taken for sound and substantiall I will now proceed Remember therfore that I set downe two reasons why Gods seruants should take heed in a speciall manner that they be not made cold in their loue as Christ hath foretold it shall be the case of many by meanes of the wickednesse which
they shall see in the world One of these reasons I haue handled and that is seeing it shall be the case of many to do so The other is this because they whose loue waxeth cold to God to the preaching of the Gospell and to his people they fall also from the duties which by that loue they should performe or which is all one with it they do them to no purpose so that God accepteth them not According to the words of the Apostle If I giue all my goods to the poore and my bodie to be burnt and haue no loue and though I speake with the tongues of Angels I am as sounding brasse or a tincking cymball So then if the best things which we do be sin without this loue it followeth that if that grace of loue be cold and dead in vs all that we do is abhorred of God I haue now spoken of the second sort prophes ied of by our Sauiour whose loue waxeth cold by the abundance of iniquitie which they see in the world and this I haue done as briefely as I might with any edifying I passe to the third namely of those who continue vnto the end in a godly life such he saith shall without question be saued Which words of Christ must wisely bee considered for hee doth not exclude from eternall life all such as haue left their good beginnings for a season if they do bethinke themselues better afterwards and returne againe to the Lord by true repentance for else none of the last mentioned sort could be saued neither doth he exclude such as haue a long time led a wicked race if they find mercie in their life time at Gods hands to be conuerted for if it were so then none of the first sort could obtaine eternall life But though he meane such as continue to the end in the good course in which they begun long before their death of which there is no question yet he meaneth also such who at their death shall be found penitent whether they begin then or whether long before and reuolted or turned aside againe so as in the truth of their hearts they returne at the last But let not this be taken as though it were a small matter to do the one or the other nay rather they doe both boldly and dangerously which dare tempt God after such a manner yet if any dare aduenture in that sort it is true that no man ought to debarre them of this libertie that if they confesse and forsake their sinne they shall find mercie Now to come to the words seeing they only who continue to the end shall bee saued and are blessed the chiefe point heere to be debated is who is he that continueth and how he groweth to it The answere whereto is at hand that they who begin well and daily go forward shall continue to the end and thereby and no other way we come to it that being excepted that I said before that they must not be denied mercie who repent at last Of both these therefore somewhat is requisite to be said which briefely shall be done And of the first the lesse seeing in shewing before in the first point how they who haue caused iniquitie to abound should repent I haue declared that such repenting is the right way to make a good end Therefore this onely I will say of a good beginning that it is requisite that all that intend and go about it be stedfast and stablished therein I meane in faith in loue in patience c. not flitting and inconstant This Saint Peter requireth when he saith Take heed that ye be not led away from your stedfastnesse in knowledge and grace This requireth truth care and wisedome therefore doe the fewer attaine to it to be builded and setled in their most holie faith but the most professors are off and on cheaping but not buying therefore in euery temptation or affliction for the most part they are doubting that they haue not repented aright and that they haue no faith neither euer had whereas a foundation well laid stands in stormes and tempests and is not throwne downe with wind nor weather And in speaking of this so worthie a point I cannot but bewaile a common and dangerous practise amongst people and those of the better sort that few by all their hearings and readings are able to collect and lay together a plaine path-way to saluation and a direction to a godly life but by halues or by shreds and pieces for either they faile in knowledge and so they are farre from the right way so that if they would neuer so faine enioy the benefit of both they know not how to go about it or else they seeke not with all their hearts to follow that which they know if their iudgements be sound and that maketh all that they pretend or go about as farre from a good foundation as the former And should men thinke we begin in faith and repentance in such a maner Is such a confused and raw entrance into it like to profit it This is all that I will say of the first of the two things that lead to a perseuering in a godly course to our end and that is a right manner of beginning For he that hath made a good entrance is halfe the way to a good end but he that begins erroniously and amisse shall the further he goeth the further go out of the way let this therefore be well regarded and looked to The second which being adioyned to the former wil most certainly bring continuance in a Christian course is a daily proceeding in and according to such a good beginning as I haue said to be required that is to build proportionably to it that as some true measure of knowledge faith hope patitience the feare of God and other grace is attained and stedfastnes therin so that they be vpholden maintained and preserued daily as precious things worth the cost and labor that is bestowed vpon them I meane that they who haue beleeued and repented do so still and endeuour aboue all things to hold out therin from day to day As the Fathers mentioned in the Epistle to the Hebrewes were said to liue by faith that is set it a worke after they beleeued and they that repented at Iohns baptisme were exhorted by him to bring forth the fruits of amendment afterward that so they might well testifie that they went on in repentance still And therefore must watching praying hearing and such other good meanes be vsed daily with as good appetite as at the first beginning that we may grow thereby The which course being obserued we cannot faile but be found of the Lord in peace whensoeuer he shall come for our deliuerance out of this vaile of miserie and happie shal that seruant be whom his master when he commeth shall find so occupied he shall bid him enter
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
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