The iaylors conuersion Wherein is liuely represented, the true image of a soule rightlye touched, and conuerted by the spirit of God. The waightie circumstances of which supernaturall worke, for the sweete amplifications, and fit applications to the present time, are now set downe for the comfort of the strong, and confirmation of the weake. By Hugh Dowriche Batch. of Diuinitie.

THE IAYLORS Conuerſion.

The Argument.

PAule and Silas were by the ſpirite of God, ſent into Macedonia, and paſsing through many places of the Countrie, came vnto the chiefe Cittie called Phillippie. Where preaching the word, they found a fortune-telling Deuill, which had long time abuſed the ſimple people. Paul not able to beare with this deceite of Sathan, by the word of the Lord expels him. Hereof roſe a grieuous perſecution againſt the word. The worſt part was the greateſt. They preuailed. Paul and Silas were whipt, and caſt into priſon. They praied, and the Lord heard them; and ſent an Earthquake. The Iaylor would haue killed himſelf, but Paul ſtaies him. The Iaylors eyes are opened, he humbleth him ſelfe; he ſeekes the way to be ſaued, he obtaineth it for himſelfe and his whole familie. &c.

THE TEXT. Actes. 16. 30. And he brought them out, and ſaid, Syrs, what muſt I doe, to be ſaued?

IN this verſe is expreſſed onely, a queſtion demaunded, by the Iaylor. In which queſtion theſe fiue circumſtances are to be conſidered. Firſt, The perſon that doeth demaunde it. Secondly, Of whome he demandeth it. Thirdly, What the queſtion is which is demaunded. Fourthly, What it was which brought this man to this godly care, to demaund this queſtion. And laſtly, the time when he fell to this conſideration what hee ought to doe to be ſaued

For the firſt. In the perſon that doth demaunde the queſtion, theſe three things are to be conſidered. Firſt, his Office. Secondly his Charge. Thirdly his ſodden Alteration. By Office hee was the common Iaylor: which, though it be an Office neceſſarie, yet commonly, I know not how it falleth out, they continue not long honeſt men that haue it; but, for the moſt part, are of nature cruell, hard-harted; and oftentimes blinde and farre from the knowledge of the truth, as this man was.

Application. Doctrine. The Lord doth not giue vnto euerie man one order and kinde of life, but hath by a maruailous wiſedome, diſpoſed men, into ſeuerall callings, as they may beſt ſerue for the performance of ſeuerall duties, which are either for order, pollicie, regiment, or the glory of God eſtabliſhed in the Church. And therefore euerie man is to conſider of his calling, and place whereunto hee is appointed, to acknowledge it to bee the ordinance of the Lord; to content himſelfe with it, as with a thing deliuered vnto him from the Lorde; to frame himſelfe ſo in it, as hee may onely ſeeke the glorie of God, and not his owne pleaſure, profit, or glorie, &c.

Euerie Office which is▪ either commaunded by the worde, or not contrarie to the ſame, is good, lawfull, and honeſt, of it ſelfe in his owne nature: if any Office bee contemptible, odious, or lothſome vnto vs, it is made ſo, by reaſon of the wickedneſſe, crueltie, couetouſneſſe, and follie of him that doth poſſeſſe it. As the Publicanes, the Rent gatherers, or Romaine Baylifes made their Office odious among the Iewes, by Requiring more, then that which was appointed vnto Luk. 3. 13. them. The ſouldiers made their calling odious, by doing of violence. Accuſing innocents falſely for their owne luker, Not being content with their wages, But robbing, ſtealing and ſpoyling beſides. The Scribes and Phariſies made their prefeſsion odious, By their horrible and wicked hypocriſie. The laylors Mat. 23. 23. make their Office odious, by vnmercifull abuſing of the poore priſoners, robbing thē by their great fees, ſelling them but a little libertie for a great deale of money; murdering the ſimple by penurie, by pinching them of their allowance, and ordinarie dutie, and ſuch like, &c. Nay, to fal to a higher reckoning, Kinges and Princes haue made their ſeate and Crowne infamous, by their ſinne and wickedneſſe, as Ieroboam by Idolatrie, 1. King. 12. 28. Ahab and Ieſabel by couetous oppreſsion, ſheding of innocent bloud, and perſecuting Gods Prophets and truth. Dauid by murder and whordome cauſed the enemies of The Lord to blaſpheme: Noblemen and Gentlemen 1. Kin. 21. 8 make their degree odious, by their pride, contempt of the word, wantonneſſe, couetouſnes, whordomes, libertie in ſinning, iniurie, and ſuch like. Iuſtices turne iuſtice into wormwoode, and iudgement into gall, condemning the innocent and iuſtifying the wicked, diſhonouring their calling. Lawyers defame their vocation & the godly and honourable vſe of the law, by taking the patronage of bad matters, by defiling their hands with bribes & their cloſets with gifts againſt the poore and helpeleſſe, being content for gaine to giue counſell with the wicked againſt the iuſt, with the mightie againſt the ſimple, with the rich, againſt the poore fatherleſſe and widdow, againſt Law, by Law; againſt right, by making ſower ſweete and ſweete ſower, by altering caſes, and making right no right, where it is for their profit, againſt conſcience, hauing no conſcience, where commoditie ſhewes it ſelfe. Phyſitions haue made their neceſſarie and good ſcience odious and infamous among the common people and moſt men in theſe daies, by their vntollerable and exceſsiue couetouſnes, by taking ſuch great ſummes of money for little labour, and oftentimes when to the parties diſeaſed they doe no good at all but rather hurt, without either pietie, pittie or conſcience. Proteſtants and profeſſours Proteſtants by profeſsion, but Papiſtes indeede. of the Goſpell, make the glorious word and preaching of Chriſt to be blaſphemed among the Papiſts, and they hinder many from profeſsing and beleeuing the ſame, becauſe they walke not wiſely toward them that are without: becauſe there is as much whordome, couetouſnes, drunkennes, vſurie, periurie, ſimonie, ſubtiltie, briberie & iniurie amongſt them, as euer was among the Papiſts, or can be among the Turkes and infidels; becauſe there is as little faith, as litle regard of promiſe or word, or leſſe then euer was in the time of ignorance. &c. But what ſhall become of theſe wicked hypocrites, of theſe Painted wals, of theſe ſtincking Sepulchers, and fruitleſſe Figtrees, which defame their callings, abuſe their places, pollute their Offices, and diſhonor the Lord by their ſinfull liues: Surely, they ſhall leaue a deadly curſe vpon their poſteritie: the filthie mawes of the hungrie Dogges ſhall bee thought to be a Sepulcher, worthie and ſufficient for ſuch curſed carrions. The Lorde ſhall plague them by taking from them their ſonne begotten in a dulterie, their Offices, their dignities, and the thing they loue beſt: the Lord ſhall puniſh them by rebellion in in their ſonnes, in their ſubiects, and heauie miſhappes within their owne houſes.

Some of theſe wicked abuſers of their Office and calling, the Lord doth notwithſtanding (as we here ſee) cal home to a conſideration of their miſerable eſtate, to the knowledge and ſight of their ſinnes, to a true humiliation of their proude ſtomackes, and to an effectuall repentance, becauſe it is certaine and ſure, that the wickedneſſe of man cannot alter the purpoſe of the Lord. Where we learne, that as God doth ſuffer his elect for a time to be ſeduced, and to wander out of the right way, as Dauid by his luſt, Paule by blinde zeale, Mary Magdalene by lewde concupiſence, and this Iaylor by crueltie & blindneſſe, yet, as many as pertaine to Gods election, haue the times and meanes of their conuerſion appointed, and they, at that calling, obey, (as we ſee here this Iaylor doth) though before oftentimes they haue refuſed.

Here we ſee the great mercy of the Lord: which calleth all ſortes of men, which deſpiſeth no Office, nor the vileſt callings: which refuſeth not to thinke vppon the greateſt ſinners in the middeſt of all their blindnes, but vſeth louing and fit meanes to call ſinners to repentaunce. As, according to the qualitie, greatneſſe and continuance of any ſinne, ſo wee ſee his motions to repentance fitted for them. Dauid had not long beene forgetfull, neither remained any great time in the ſincke of his ſinne: therefore the voice of the Lord in a ſimple man wrought a ſorrow and repentance in him. Peter had not long continued in his Apoſtaſie, hee was brought vnto that forgetfulnes of his good maſter, and duetie, by the frailenes & feare that was in his fleſh and bloud, and not by any malice or wilfull contempt, therefore the voice of a Cocke was ſufficient to awaken him, to make him ſee the foulenes of his finne, and to lament his weakenes with bitter teares. But of the contrarie, where the ſinne is ſetled of a long continuance, where the ſinners after admonition haue taken delite in it, haue continued it with mallice, and wilfull contempt, there, the Lord muſt vſe great and mightie motions to remoue them, as Earthquakes, throwing downe ſome tower in Siloe, ſtirring vp great enemies, and ſhewing great and vnuſuall wonders, &c. And yet theſe great motions moue not all, for there are ſome which pertaine to the Lords inheritance, that are conuerted by them, as this Iaylor and many other. But ſuch againe as bee none of this number, but thoſe whome the Lord hath forſaken, and caſt off, cannot be moued nor conuerted by all the ſignes, wonders and Earthquakes that can bee ſhewed: ſuch were the Scribes and Phariſies the maſters of this Iaylor, ſuch was Pharao, ſuch were the ſonnes of Elie, and many in Ieruſalem: ſuch are our great and grounded Papiſts, ſuch are our libertine profeſſors, and fleſhly Goſpellers, ſuch are our Atheiſts and Ieſters in religion, &c.

2. His Charge.

It ſeemeth, that his Charge was very great and that it ſtoode greatly vppon him, to reſtore againe ſuch as he had receiued. It ſhuld appeare that theſe Apoſtles were deliuered vnto him, with ſuch a ſtraite commaundement, that, if he did let them eſcape, his life ſhould go for theirs. For, being now awakened, by the ſuddaine ſhaking of the earth, & ryſing out of his bed at midnight in great feare, and comming vnto the priſon and finding the doores open, and thinking aſſuredly that his priſoners had beene fled, in a deſperate minde, determined rather to kill himſelfe, then to ſtand to the curteſie of that ſentence, which his good maſters the enuious Scribes and Phariſies ſhould pronounce againſt him. Which wicked act, the fearefull and deſperate man had committed in deede, had not Paule by the ſpirit of God in the darke ſeene his intent, and with this ioyfull voice at that inſtant comforted him, Do thy ſelfe no harme: for we are all here.

Application and Doctrine. Firſt, by his ſtraite Charge which the Scribes and Phariſies gaue for the keeping of theſe Apoſtles, we learne, with what great heate and hateful mallice, the wicked world with the blind potentates thereof doe perſecute the truth, whereſoeuer they ſhall ſee it but once to ſhew it ſelfe, or appeare neuer ſo little, and how loth they are that the meſſengers of this newes ſhould eſcape with life or libertie, when they once come within their fingers. The eſtate of Gods trueth in this world is maruelous and miſerable. For the euerie, murder, whordome, drunkennes, &c, hath alwaies found more friendſhip in it, and hath beene better alowed of then the ſimple truth. There was a theefe and a murderer preferred before Chriſt himſelfe. The illuſion of Sathan, and a Deuill that deceaued them, by blinde toyes and telling of fortunes, was a great deale better accepted in this blinde Cittie of Phillippie, then Paule and Silas the true preachers. For wherefore were Paule and Silas caſt into priſon with ſo ſtraite a commaundement, after they had beene buffeted and whipt moſt cruelly before? Surely the holy Ghoſt layeth downe no other cauſes but theſe. Firſt, They preached the truth, and aſſayed to turne them from their Idolatry & blindneſſe. Secondly, They caſt out the Deuill that did deceaue them. Where wee learne how vnwilling the world and the wicked are to haue the Deuil caſt out of themſelues, of their ſonnes and daughters, eſpecially if the Deuill bring any kinde of commoditie with him, as this Deuill did. For that was the cauſe of this commotion, becauſe Paules new doctrine could not agree with their olde Deuill, becauſe they might not follow Paules Religion, and yet ſtill retaine their former profite and commoditie. By which we ſee, how hard a matter it is to plant the true Religion among the couetous and worldly minded wretches. Wee ſee now the cauſe, why the godly in the primatiue church, why the bleſſed martyrs in Queene Maries daies, were vexed, exiled, whipped, impriſoned, ſet vppon the rackes, tyed and chained to the ſtakes and burned: onely for this, becauſe they preached truely the Goſpell of Chriſt which Paule and Silas preached before: becauſe they called them from darkeneſſe to light, from error to truth, from hell to heauen: becauſe they opened the illuſions of the Maſſe, Purgatorie and other ſuch peeuiſh fantaſies. But here a man might ſaie, it ſeemeth that there was ſome other matter which moued theſe rulers to lay vp Paule and Silas with ſo ſtraite a charge. For as there was no commoditie came to the rulers by the ſpirit of Diuination which was in the woman, but rather a priuate gaine to certaine that were her maſters, ſo there was no ſuch hurt like to inſue vnto the Magiſtrate or ſtate of the towne, by expelling of him, as ſhould force them to ſo great a furie: therfore, ther was belike ſome other matter. No, but here we ſee moſt notably▪ the nature of the wicked. For it falleth out many times, The natu of the wiked. that the Magiſtrate which feareth not God, perſwadeth himſelfe that by pollicie, and maintaining of that which beſt liketh the multitude, the common-wealth ſhal be both better & longer maintained quiet & peaceable, then by eſtabliſhing any thing bee it neuer ſo good, which the people like not. That was one error of the Magiſtrates. An other thing that we ſee in them is, vaine glorie, and a deſire to keepe their dignitie. Which thing where ſo euer it doth enter, it makes them vnwilling to heare of any alterations, bee they neuer ſo little or neuer ſo good, and bee they themſelues neuer ſo full of imperfections, for feare, leaſt if they ſhould alow the doctrine of the Goſpell, in the reformation of one thing, bee it neuer ſo little, it would in time grow farder, and at length perchance finde a fault in their owne beſt cootes that had neede to be amended. That was the cauſe which made theſe Magiſtrates ſtop the proceedings of the trueth in the firſt appearing, and to alow and incourage wicked men in their furie againſt the ſame, when as (if they had done well) they ſhould haue corrected the couetous abuſe of the Deuill: and haue praiſed the good men that did open it, & haue thanked God that had reuealed this abuſe vnto thē. Here we ſee another abuſe and follie, that was in thoſe Magiſtrates, for they preſently vpon the cry & exclamation of two or three lewd fellowes without examination of either cauſes, or parties, ſent good men to the priſon, and let the varlets goe vnpuniſhed. Laſtly, we ſee the dulnes and blindnes of ſuch Magiſtrates whome the Lord doeth not bleſſe. They could not ſee the right cauſe of this tumult, which was, a couetous minde; neither could they perceiue the pollicie of the Deuill, in ſhadowing this cauſe. For the wicked come not to the Magiſtrate & ſay, Sir, they by their preachings haue taken awaye our gaine and commoditie, for then it might eaſily haue bene perceiued from whence their heate proceeded, but they colour their couetouſneſſe with an other ſhadow, and ſaie: Sir, Theſe men, which are Iewes, trouble our Cittie: They preach ordinances which are not lawfull for vs to receiue, neither to obſerue, ſeing we are Romaines. So, we ſee that it is a common thing to intitle that trueth (which we think will in time ouerthrow our pride, & our couetouſnes) with rebellion, ſedition, & conſpiracy: by that menes to make it a cloke for lewdnes & knauerie. Now we ſee the cauſes of this ſtraite charge which the Magiſtrates gaue vnto the Iaylor.

We learne here againe, that the Lord ſuffereth euen his elect & choſen for a time to run in the path of ſinners, that he doth exerciſe them with great temptations, & that he brings them euen to the brincke of hell and deſperation, & yet recals them, & euen then when they are fardeſt gon, & leaſt thinke of ſuccour, then is the Lord neereſt vnto them, as is here to be ſeene by the example of this woefull Iaylor, and many other ſuch like in the Scripture. For whē Abraham had hoped beyond hope, & had waited for the promiſe, till it was paſt both mans helpe and hope, yet then did the Lord keepe promiſe when he leaſt thought it. When the ſame Abraham Gen 17. 19 & 21. 2. Heb. 11. 11. (being commanded to offer vp his ſon that he had ſo long loked for,) could ſee no reaſon of the Lords promiſe, yet at the very Gen. 22. 10. Eccl. 44. 20. inſtant when the axe was lifted vp, vnknowen to Abraham, there was a meanes prouided to ſaue the childe, ere the Axe fell. When there was but a ſily basket betweene death and Moſes, yet at an inſtant, the Lord Exod. 2. 3. 4 had prouided an vnknown meanes, to make him ruler of his people. When Ioſeph was in great extremitie, ſolde into a ſtraunge Gen. 41. 40. countrie, and for a long time in grieuous impriſonment, without friends, or hope of reſtitution, and therefore might haue beene comfortleſſe, yet the Lorde, when Ioſeph thought leaſt of it, ſet him at libertie, and 1. Sam. 23. 27. made him ruler of a great Countrie. When Dauid was in great perill by Saule: When Daniel was caſt into the Lyons denne: When the three young men that would not worſhip the Idoll, were caſt into the hote furnace, Dan. 6. 22. & 3. 25. yet the Lord at that inſtant when fleſh and bloud coulde ſee no helpe, preſerued them. So, this feare, which the Iaylor felt, firſt in the Earthquake, next in that hee thought that his priſoners had beene al gon, ſtroke him verie deepe to the heart, and brought him to great extremitie, which all, vnknowing to him, was vſed by the Lorde, to be a meane of his conuerſion, and ſaluation. Where wee ſee, how the Lord watcheth ouer his electe, to comfort them, to keepe them, to defend them from water, from fire, from wilde beaſtes, and from deſperation and cruell enemies, that nothing may hinder them from that happie hower, wherein the Lord hath appointed to call them, conuert them, and ſaue them.

Laſtly, wee learne that they bee happie, though they feele ſome miſerie, which may heare the voice of the Goſpel and true preachers: for they euer bring comfort and ioye vnto them, that can heare them, they expell all feare, abandon all qualmes of lothſome deſperation, from their heartes▪ but more happie are they that heare, obey, and ſubmit themſelues and their affections to the rule of the worde, ſpeaking to their eares outwardly, or of the ſpirite of God, mouing their hearts inwardly, as this Iaylor did.

Thirdly, his ſudden Alteration.

The Alteration of this man was ſuddaine and maruelous. For he, which at the beginning of the night, did with ioy receiue theſe priſoners, with crueltie and diſdaine no doubt thruſt them into the vileſt dungeon, ſet them into the ſtockes, and clapt giues vpon their feete: before the ſame night was ended, felt the power and ſpirite of God; confeſſed his ignorance; ſaw his owne ſinne, vnderſtoode the vanitie of his maſters, the Scribes and Phariſies, perceiued himſelfe to bee in an error, humbled himſelfe to them, whom before he had abuſed, and with teares ſought their comfort, whom he thought before to be comfortleſſe, deſiring of them to know the right way to bee ſaued, whome a litle before he had condemned as thoſe that helde ſome wrong opinions, &c.

Applicati∣on and Doctrine. Firſt we ſee, that though God ſuffered his elect, his ſeruants, his truth, by tyrants, wicked and malicious enemies, in our iudgement to bee oppreſſed, ouerborne and troden vnder, yet he neuer leaueth, nor forſaketh them, but is preſent with them in their priſons, in the ſtockes, in the darke and vgly pits, hee ſitteth with them, hee ſuffereth with them, he comforteth them, he ſtrengthneth them, he heareth their praiers, & when Pſal. 34. 19. & 145. 18. & 34. 16. Act. 4. 31. & 12. 10. it pleaſeth him to deliuer them, the ſtrongeſt Irons, priſons, and tyrants in the world, ſhall not be able to hold them.

And here we are to remember, what difference there is betweene the miſeries that we feele for the cauſe of Chriſt, and the torments which are put vpon vs for our owne wickedneſſe. For when we are caſt into priſon Act. 11. 4 Mat. 25. 40 Zakar. 2. 8. Ephe. 1. 22. & 4. 13: 15. for Chriſtes cauſe, Chriſt is there with vs, when we ſuffer for him he is grieued with vs, for the head cannot be quiet, if the body be in paine. Theſe haue alwaies ſuch peace and ioye in their conſcience, that ſuffer for the truth, that when they are whipped they reioyce, when they are wounded they are Act. 5. 4. Gal. 6. 17. not agrieued, when they are tyed to the ſtakes, they triumph in the middeſt of the fire, the ioy of a good conſcience is ſo great, and the earneſt deſire, and aſſured comfort, of the preſent receiuing of that vnſpeakable ioy that will neuer faile, makes the greateſt torments ſeeme euen to fleſh & bloud, either verie little, or no paine at all: knowing aſſuredly that they could not ſuffer for Chriſt, Phil. 1. 29 Rom. 9. 29. 2. Cor. 4. 10 Luk. 24. 26. except they were thereunto appointed, that they in theſe paſsions might bee made like vnto the ſonne of God. And aſſuring themſelues that aſſone as they be deliuered from the ſtincking priſon of this filthie carkaſſe, their ſoule ſhall be preſently in the hand of Deut. 33. 3. Wiſ. 3. 1. 2. Tim. 2. 11 Pſal. 116. 15 Apo. 14. 13. the Lord: wher no torment ſhal touch them, & that they ſhal be preſently with Chriſt in his kingdome, with whome, and for whome they haue ſuffered: and their death being precious in the ſight of the Lord, they feele that they are moſt happie of all other, that die in the quarrell of Chriſt. Of the other ſide, they which ſuffer iuſtly, for their theeuerie, murder, whordome or any other like vice, they feele moſt horrible horror of conſcience, and torment both of body & mind, being ſeperated from Chriſt and hauing no peace or ioy in their heart by the quietneſſe of a good conſcience, and aſſured truſt in the mercie of God. And therfore many of them in their tormentes and death, lamentably houle without hope, without comfort, being without the companie of Chriſt, and ſo in miſerable deſperation, without eſpeciall grace, oftentimes end a wretched life. Here wee muſt remember that God doth often giue repentant hearts, to ſuch as haue committed, and doe ſuffer for moſt vile offences, of whome we are to iudge the beſt.

Wee learne heere, to haue alwaies a ſure hope, and confidence in the Lord, our cauſe being his, that though we alwaies ſee not his power, and will ready to deliuer vs, when our fleſhe doeth deſire it, yet, let vs aſſure our ſelues that hee is with vs, and that hee will helpe and deliuer vs, when he ſeeth his time.

We ſee how quickly God can pul downe the pride, and confound the deuiſes of his enemies, & by ſuch meanes as they can neither ſuſpect, nor preuent, and how quickly he can turne the hearts of the wicked and enemies, to cheriſh and fauour his ſeruantes, and truth if he liſt.

We may learne of this Iaylor here a notable The right vſe of Gods iudgments. leſſon, which is, to make our right, and true vſe of the iudgements of God, when we ſee or feele them; which is, that by them we deſcend into a deepe conſideration of our owne eſtate, life, and behauiour, and ſee whether theſe iudgements fall not vpon vs for our pride, our wantonneſſe, whordome, murder, ignorance, ingratitude, negligence, contempt of Gods truth, and euil intreating the ſeruants of God: Which all it ſeemeth that this man conſidered, for he feeling the Earthquake, and knowing that it was the hand of the Lord, hee fell preſently to view his life, the damnable eſtate wherein hee ſtoode, and the lamentable miſerie that hee was to fall into, if his life at that inſtant ſhould haue been taken from him. He comes therefore and deſireth the true Phiſicke, not that which comforteth the body, but that which preſerueth the ſoule. What ſhall I doe, that I may be ſaued? How many of vs in England either high or low, haue with our ſelues entered into this conſideration, hauing felt the like Earthquakes and many other ſignes and tokens? I doubt not, but there be ſome which haue, though it be, perchance, a little ſome. In all Philippie the Scripture maks mention but of a few which were conuerted thoroughly, and made to ſee, and acknowledge their ſinne. Wee reade that the rulers were moued, but this motion proceeded not ſo farre, as to make them to ſee the eſtate wherein they ſtoode. Therefore we ſee that the ſignes and wonders of the Lord are not effectuall, in all, but onely in ſuch, as are his, and were before known in his purpoſe. The cauſe of this defect is not in the iudgements themſelues, but in the hardnes, and ſinne of their froward hearts that ſee them: as, the cauſe why a blinde man taketh no comfort of the ſunne, is not in the ſunne it ſelfe, but in the fault of his owne eyes. It may be that many of our Rulers, our great men and Gentlemen were at that preſent when they felt Gods hand ſhaken vppon them, in the laſt Earthquake moued, and troubled in minde, but it was ſuch a motion, as the proude Phariſies felt, which was not ſo ſoone & ſuddenly conceiued, but it was euen as ſoone and ſuddenly forgotten. It was not ſuch a motion as the Iaylor here felt, which made him ſee his ſinne, his imperfections, his wicked life, and rayſed in him a hartie repentaunce for the ſame, and which cauſed him to giue ouer all other cares, as one now wholly mortified, to ſeeke onely the right way, how he might be ſaued. For, this motion of the Iaylor, had the ſpirite of the holy Ghoſt ioyned with it, which moued inwardly, and effectually, the heart, with the outward motions of the body: the other, moued but the outward limbes, and ſences, with a ſuddaine fleſhly feare, without the ſpirite of God. For, let vs ſee, how many great men, gentlemen & rich men, which before that time were whoremongers, adulterers, vſurers, theeues, pirats, rackers of rents, and and vnmerciful to their poore tenants, how manye that were ſwearers, blaſphemers, Athieſts of no Religion, neither hote nor colde, wantons, and libertines, haue beene ſithens ſoundly conuerted, haue taken an accounte of their liues, of their behauiours, of their ſinnes, and haue repented hartely for them, and haue come vnto their Preachers and Miniſters to learne the right way to be ſaued, and haue euer ſithens continued in that godly courſe, which all, we ſee this Iaylor did? I know not what other preachers can teſtifie, but, for my ſelfe, I can witneſſe but of a verie few, or rather none. There were in ſome fewe places, ſolemne & generall faſtes, by the Paſtors proclaimed, many did reſorte, from manye places, perchance many, for the noueltie of the matter more then for any touch of conſcience: but the follie of ſome, the great hypocriſie of a number, the ſhort continuance of the good mind, the quicke forgetting of theſe iudgements, and the murmuring of manye againſt theſe proceedings: doe argue plainely, that the beſt of vs all were farre from the perfect inioying of that ſweete motion, which called this Iaylor to a ſorrowfull repentance, and kept him alwaies in a perfect obedience. If we conſider this, we may lament, that the Lord in 38. yeares peace and preaching of the Goſpel, hath not by his grace giuen vnto vs ſo perfect harts, and ſorrowfull conſideration of our ſin, neither ſuch deſire to ſeeke him, nor ſuch obedience to heare him, belieue him, and continue with him, as at a ſuddaine hee gaue then vnto this poore and miſerable Iaylor, but now a happie and ioyful belieuer. God graunt that we now ſeeing our want, our imperfections, and our blindneſſe, which is the curſe of God vppon our ſinne, may with this Iaylor be perfectly, (by the ſpirite of God) moued, vpon the ſight of our ſinne, to true repentance, to humble hearts, to an earneſt deſire to ſeeke our ſaluation in Chriſt, that ſo we may continue in perfect obedience to the worde of life, and vnder the protection of Chriſt, eſcape thoſe plagues, miſeries, warres and calamities, which our ſinne, rebellion and vnthankfulneſſe doe now threaten to pull vpon vs.

Laſtly, this Iaylor receiued no comfort, ioye, or peace of conſcience, vntill hee was moued by the ſpirit of God, to loue & comfort the preachers of the word, to heare the voice of the Goſpell, and yeelde obedience vnto the ſame: ſo we learne, that we which are ſicke, are not to hope for health; we that are weake, are not to looke for ſtrength, and we that are wicked, are not to promiſe vnto our ſelues pardon, and forgiueneſſe, vntill, we haue with ſorrow confeſſed, and acknowledged our ſickneſſe, weakeneſſe and wickednes and haue ſought helpe at the Lord, and his word, and haue freely and willingly ſubmitted our rebelling affections to the orders and direction of the ſame.

The ſecond circumſtance. Of whom he demaunded this question.

Hee came to the poore Apoſtles. The keeper, to his priſoners, a free-man; to them that were in bondage; he that before thoght well of himſelfe, vnto men that were deſpiſed, &c. For now out of all queſtion, hee knew aſſuredly, that they were the ſeruants of God and preachers of the truth. Which opinion he had conceiued, by this ſtrange and wonderfull miracle, which GOD for their ſakes had lately wrought. It may be marueled, why he feeling his conſcience ſore burdened, with feare, ſorrow, griefe and remorſe of ſinne, had not gon for comfort and conſolation vnto the great Scribes and Phariſies: which before had taught him. Surely, the ſpirit of God had ſecretly made him to ſee, that they were all blinde guides, that they were farre out of the right way, & therfore now at length was well content to forſake them all, and to yeelde vnto the manifeſt truth, which at this time appeared plainly, and would no longer wilfully ſtoppe his eares and refuſe the proffered grace. Wherin, hee did maruelouſly diſgrace the whole company of the Prieſts, Scribes & Doctors, in that hee preferred theſe mens learning counſell and doctrine, before all theirs. Theſe being poore men, ſtraungers and in the outward ſhew of the world abiects: and the other, men rich, glorious, graue, and in the opinion of moſt men, learned, and great Rabbies. Beſides all this, he put him ſelfe in great daunger of excommunication, of life and liuing, which they had publiſhed againſt Io. 9. 23, 34. all ſuch as ſhould enter either acquaintance or familiaritie with them which ſpake or taught in the name of Ieſus, whom they had crucified. Yet we ſee, that hee caſting away all feare and not conſulting with fleſh and Gala. 1. 16. bloud, ſubmitted himſelfe happyly to bee a Scholer vnto theſe Apoſtles.

Application. Doctrine. Firſt we learne, in our extremities, miſeries, feare, doubts, & heauie trouble of conſcience, where we are to ſeeke for eaſe, helpe and comfort: not of the blinded, proude, and cruel Phariſie, which is not acquainted with the motions of Gods ſpirit: but of the pure word of God, reuealed, and preached vnto vs, and of the true preachers and Apoſtles, which leade vs directly to Chriſt & no other. When we will take comfort by the word, we muſt not conſult with the Papiſts Torrenſis in confeſſ. Auguſtiniana. lib. 1. cap. 7. Houſius de expreſſo verbo. the Iudaſites, terming themſelues Ieſuites for they will tell vs, that the Scriptures are hard and obſcure, and that it is but loſt labour to reade them, &c. But the ſpirite of God, in the Scripture, teacheth vs the contrarie, that the worde of the Lord is a light Pſal. 119. Prou. 6. Eſay. 45. Iohn. 6. 2. Pet. 1. vnto our feete, and a lanthrone vnto our pathes.

When wee are troubled with concupiſence, the firſt motions of ſinne, the prickes of Sathan in our fleſh, which driue the godly to great ſorrow, we may not goe for counſell Torrenſ. lib. 1. ca. 2. Cathechiſmus ex decret. Conſ. Trident. in Sacra. Baptiſm. and remedy, vnto the Phariſaicall Papiſt, for hee will goe about to perſwade vs, that this Concupiſence, and the firſt motions are no ſinne in their owne nature, neither any ſinne at all, either in name, or ſubſtance, except Conſent go with it: which deuiliſh voice, and lie, is confuted by the word of God, for it is called Enmitie against God, it is againſt the commaundement, Thou ſhalt not lust or couet, It confirmes their horrible ſin, which Rom. 8. 7. Exod. 20. 17 1. Iohn. 1. • Mat. 5. 22. ſay They haue no ſinne: Chriſt accountes the motion of anger a deadly ſinne, and worthie iudgement. Laſtly the definition of ſinne by Saint Iohn confutes them. Sinne is the tranſgreſsion 1. Iohn. 3. 4 of the law.

Litle comfort ſhall the weake younglings finde in them, which ſay, that the Scripture is not ſufficient for their ſaluation, but they muſt ſeeke other traditions: which ſay, that to belieue in Chriſt is not ſufficient, except he keepe the whole law: which impudently and wickedly affirme, that Chriſt by his death hath not ſufficiently purged their ſins but that there is an other Purgatorie, appointed to clenſe, and make cleane the faithfull, Col. 2. 8. thorough which, euery one muſt paſſe, that ſhall enter into heauen. Contrarie to the preaching of the true Apoſtles, and the ſacred word, for wee are bid to take heede of Tit. 1. 14 mens traditions, that wee bee not deceiued by them. Againe, that wee follow not commaundements of men which turne from the truth. And in the very next verſe to my text, Act. 16. 31. Paule tolde this Iaylor that it was ſufficient both for him and his houſholde to be ſaued Ioh 3. 18. & 5. 24. if he did onely belieue: Chriſt hath ſaid. He that belieueth ſhall be ſaued, Hee that belieueth in the ſonne ſhall not come into iudgement: Hee Wiſd. 3. 1. that heareth my word, and belieueth in him that ſent me, hath life euerlasting, hee ſhall not bee iudged, but hath paſſed from death vnto life. The ſoules of the righteous are in the hands of God, and no torment ſhall touch them. Heb. 1. 3. Chriſt by himſelfe hath purged our ſinne, therefore we neede no other Purgatories, & we defie ſuch as haue inuented them to the derogation of Chriſts power and honour.

Litle comfort may a wounded conſcience Torrenſis. lib • . ca. 4. & lib. 8. cap. 4. Conſilium Tridenti • um ſeſſ. 6. • an. 12. & • 3. & can. • 5. & 16. find at their hand who teach, That men muſt alwaies doubt, and neuer aſſure themſelues of their election in Chriſt, what motions ſo euer they feele, and that they muſt alwaies carrie an vncertaine opinion, whether they ſhall perſeuere vnto the end, or not. But let them come to the pure foūtaine of the word of God, and then they ſhall heare the ſpirite Iam. 1. 7. tell them, that, except they belieue the Forgiuenes of ſinnes, without doubting, or if they wauer vncertainely in doubtfull dumpes, they ſhall neuer obtaine anye thing of the Mat. 9. 2. Lord: they ſhall heare Chriſt ſay, Son, ſtand not in doubt, but comfort thy ſelfe & aſſure thy ſelfe, Thy ſins are forgiuen thee. They ſhall heare, that Abraham after the promiſe was made vnto him, neuer doubted of the Rom. 4. 18. 19 performance of it, not conſidering himſelfe, and the weakeneſſe of his owne body, but the promiſe, and the abilitie of the Lorde that had promiſed. They ſhall heare the ſpirite of God tell the Corinthians, and vnder them, vs, that we being ſometime diſobedient (hauing now receiued and belieued the word) Are ſanctified, are iustified in the name 1. Cor. 6. 11▪ of the Lord Ieſus Chriſt, and by the ſpirite of our God. They ſhall heare Paule in the full aſſuraunce of his election, to reioyce without doubting, I liue, yet not I now, but Chriſt liueth in me, and in that, that I now liue in the fleſh, I Gala. 2. 20. 〈◊〉 , by the faith in the ſonne of God, who hath loued me, and giuen himſelfe for me. They ſhal heare the ſpirite exhorting them to go boldly Heb. 4. 16. & 10. 19. to the throne of grace, and not to doubt, but rather, that by the bloud of Chriſt they may be bolde, & truſt perfectly (not doubtingly) 1. Pet. 1. 13. on the grace that is brought vnto them, &c. Aske of the Papiſts, which teach this doubting doctrine, what is ment by that 〈 in non-Latin alphabet 〉 , or fulneſſe of faith, whereof the Scripture makes ſo much mention, calling it the full Aſſurance of vnderſtanding, and the effectuall Col. 2. 2. faith? they muſt needs if they anſwere truely, ſay, that it is A peculiar application, whereby euerie perfect beleeuer, that feeleth the earneſt pennie of his election, doth applye vnto 1. Theſ. 1. 3. himſelfe, the promiſe of eternall life in Christ Ieſus.

Now for perſeuerance vnto the end, of which the Papiſts would haue vs to doubt, Let them conſider whether they ſaye not daily in their beliefe, I belieue euerlaſting life. If they doe, let them conſider what they be that Chriſt ſaith ſhall be ſaued. They that indure to the end. Such as be not werie in weldoing. Mat. 24. 13. 2. The. 3: 13 Then, if they belieue that any ſhal be ſaued, they muſt needes alſo belieue that they ſhal endure to the end. So that they muſt needes confeſſe, that the faithfull ſhall indure vnto the end, ſuch I meane, as are appointed to eternall life. And if this argument ſuffice not, let vs ſee, what ſpeeches the full aſſurance of this perſeuerāce vnto the end, hath brought forth in the elect and godly. Dauid ſayth. Doubtleſſe, goodnes and mercie ſhall follow me Pſal. 23. 9. all the daies of my life, &c. Paule ſaith, I am perſwaded that neither death nor life, &c. ſhall ſeperate vs frō the loue of God which is in Chriſt Rom. 8. 38. Ieſus our Lord. Againe, the ſame Paule ſaith, vnto ſuch as afterwarde had receiued the word, and belieued in this Cittie of Phillippie where our Iaylor was, I am perſwaded Phil. 1. 6. that he which hath begun this good work in you, will performe it vntill the day of our Lord Ieſus Chriſt. Thus we ſee that wee are to comfort our ſelues in this, that if wee pertaine vnto Chriſt, we may not doubt of our election, or perſeuerance, which both we muſt be aſſured of; not by reaſon of any perfection, ſtrength, or goodneſſe in our ſelues; but onely, relying on the might, and mercie of Ieſus Chriſt, which by his bloude hath redeemed our dayly, and fleſhly imperfections, and fals, that our continuaunce in him, and by him, may neuer be finally broken off.

Thus we ſee to whome we muſt goe with this Iaylor for comfort in our extremitie, & whome we muſt auoide.

We ſee further, that GOD hath at all times confirmed his trueth, ſpoken by his ſeruants, with manifeſt ſignes, and tokens, whereby they that were not quite forſaken, might bee called to the knowledge of the ſame. What good our ſignes and tokens haue done to vs, I can not ſee, but onely, that manye, by them are made the more hard harted, and careleſſe, no doubt to their farder condemnation.

This Iaylor no ſooner ſaw the power of God, making manifeſt and giuing teſtimonie vnto the truth, which the Apoſtles had preached, but he preſently yeelded vnto it, imbraced it, ſought his remedie by it, forſooke his olde cuſtomes, and maſters, & was content and willing to learne. He no ſooner ſaw the iudgements of God, but ſtraight he remembred his ſinne, he repented, hee bad farwell to his former delightes, pleaſures, paſtimes, wantonneſſe, and wickedneſſe, and of an enemie, became a friend, of a perſecutor, a profeſſor, of a proude maſter, an humble ſeruant, and of a ſinfull Iaylor a penitent beleeuer. Therefore as Chriſt ſaid, that Tyrus and Sidon, and the Queene of the South ſhould riſe in iudgement, againſt the hardharted vnbelieuers of Ieruſalē, ſo no doubt, this Iaylor as he condemned the proud Phariſies then, ſo, he ſhal be a heauie condemnation, to our blinde Papiſtes and our carnall and licentious profeſſors of the Goſpel, now, which hauing the truth, haue loued error more then the truth: hauing the light, haue deſired darkeneſſe more then the light, and hauing ſaluation offered by Chriſt, haue choſen rather damnation, in following their owne deuiſes, and wilfully continuing the courſe of their ſweete olde ſinnes, For our Papiſts, notwithſtanding all the preaching of Chriſt, will be ſtill Moſes Diſciples, they wil not forſake the cuſtomes of their fathers, and the ignorance of that time, wherin they were Chriſtened, they will neuer ſuſpecte that there can bee hypocriſie, error and deceite vnder the graue habites, and demure countenances, of their old Doctors, Prieſts, Scribes and Phariſies. They would be loth to depart from the vnitie (as they call it) & the conſent, of ſo many ages, counſels, and learned fathers, to belieue the new doctrine of Paule and Silas, ſtrangers, wanderers, but lately heard of & but euen now come to the towne. Theſe, and many other ſtops, were laide in the laylors way, to haue kept him from obedience to the truth, but, when the arme of the Lord was reuealed vnto him, and when by the ſpirite of God his hart was Act. 16. 14. opened, he caſt of theſe fantaſtical ſhadows, and obeyed the effectuall calling. He might haue aleaged againſt the Apoſtles, euerye way, as much as any Papiſt in the world can ſay, againſt the Goſpell, and the Lords inſtruments, which in this laſt age, hee commaunded, and appointed to vnrake the truth from the dull aſhes, and miſties ſhadowes, in which it lay long time for ſinne incloſed, the worlde being not worthie of it. Now the Papiſtes muſt condemne this Iaylor, to be a foole for conſenting ſo quickly to ſtrange doctrine, for giuing credit to a fewe againſt many; to ſtrangers, againſt men that were knowne, and for reuolting ſo eaſilye from the faith wherein hee was baptiſed: or, if they will not condemne him, whome the word doth commend, they muſt needs condemne themſelues, for not belieuing the ſame worde, and obeying the like callings. Eſpecially, ſeeing they haue many and diuers other examples, that vrge and teach the ſame, as, Eliſha, who ranne after Elias vpon a 1. King. 19 20. ſmall calling, to our iudgement: The Diſciples alſo vpon ſmal acquaintance were content to forſake, ſhippes, nets, occupation, Mat. 4. 18. gaine, friendes and father, to follow Chriſt, aſſone as hee called them. Mathew being a Publican was content, at one word, to ariſe, to leaue his Office, his profit, his glorie, his maſters and former teachers, to follow an other Mat. 9. 9. maſter that had now called him. What ſhould I recken Paule, Cornelius, Lidia, with infinite others, which obeyed the ſame calling that our Iaylor did. Surely, if the like ſhould happen now, if any ſhould fall away from Poperie, from ſuperſtition, to follow Chriſt, or belieue the doctrine of the Apoſtles: if Eliſha, if the Diſciples, if Paule, if Cornelius, now liued, they ſhould bee condemned by the Pope, to be raſh, fooliſh and rancke heretiques. It is time for vs which haue beene ſo long and many waies called, at length to bid farwell vnto your pleaſures, delightes, deceite, hypocriſie, &c. This Iaylor will riſe in iudgement againſt vs.

The Popiſh chaine of vniuerſalitie, was now not yet coyned, or of this man little eſteemed; which, at this time, is one of the great Ankers, which holdes the Popedome that it ſinckes not, and keepes ſo many ſimple fooles in bondage, vppon great bragges and vaine oſtentation; of a Monſter in the ayre, which neuer was, That all the worlde (forſoth) is of their Religion; or was not long ſithens. If this be true, where was then, I ſay, not the popiſh vniuerſalitie, (for that hath alwaies beene an vniuerſalitie of error,) but where was any vniuerſalitie of the truth, at all, when firſt the linage of Seth; then of Abraham, and his kindred, in all the world, Iſrael, among all nations: onely Iuda, among all the tribes, onely Iohn Baptiſt in al Iudea, Chriſt only and his Apoſtles in all the earth, Paul & Silas only in all Macedonia, Luther and a few others in all Germanie, gaue teſtimonie of the truth? Had it not beene a fooliſh thing for this Iaylor to haue ieſted at the truth, becauſe there were but a few that profeſſed it? Euen ſo groſſe an abſurditie it is now, in our Papiſts to ſay, that we haue not the truth, becauſe, it is not vniuerſally credited, and belieued of all men, and in al places receiued, when as it is certaine, that the truth hath neuer beene vniuerſally receiued, nor euer will: but rather it hath alwaies beene (by the wicked, and moſt part of the world) vniuerſally perſecuted, and kept vnder, and ſo will continue, till the daye of Chriſt.

We ſee, that if the opinion of wiſedome, grauitie, and learning; if gray haires, ſtrange formes of apparell, with braue and gorgeous ſhewes: if the riches, pompe, pride, and glorie of the world, in the dumbe Scribes and Phariſies, could haue pacified the troubled conſcience of this poore man, hee needed not to haue come to the Apoſtles. But wee learne, that though error, and the illuſions of Sathan, bare a gallant face, and delightfull countenance, outwardly to the world, to blind, and deceiue the ſences of the ſimple, yet there is nothing can pacifie, (with true peace) the conſcience wounded for ſinne, but onely the word of God. For I pray you, what is he, in all the time of Poperie, that can ſay, that he was either comforted in conſcience, or conuerted from ſinne, by any of the masking ſhewes in apparel, by the melodie, ſencing, perfuming, images, painting, guilting, croſsing, ſhriuing, or any other ſuch Apiſh toyes, vſed for a pompe, without preaching or expounding the word? Saint Paule alowes not any thing to be vſed, neither by the miniſter, nor in the Church, Rom. 15. 2. 1. Tim. 1. 4. 1. Cor. 14. 26. 40. but ſuch things onely, as concerne a godly decencie, and are knowne to edifie.

Laſtly, here is a glaſſe, which neuer failes, to ſhew vs the true proportion, of ſuch as be A true glaſſe for al eſtats. rightly touched, at the touch-ſtone of Gods ſpirit. We ſee this man after he was touched, how little aſhamed hee was to confeſſe his blindneſſe, to condemne himſelfe, to deſire helpe; how little afraide hee was, to venter credit, office, liuings, life and all to obtaine that ſaluation which he deſired, & of which he now felt the want. This was a ſure token in him, and ſo it is in all, to know them that are rightly called, from the hypocritical profeſſors. For it is as poſsible, that they which be rightly touched, ſhould continue in their olde couetouſneſſe, whordome, drunkennes, blaſphemie, malice, negligence, and iniurie, as it is for the ſpirite of God to continue in the heart of a wicked man: which can neuer be. Now we ſee what we are to thinke of thoſe lyars, which ſay with their mouthes, Wiſ. 1. 3. 4. 5 Titus. 1. 16. they know God, and haue felt his motions, and yet in their deedes denie him: and of thoſe fruiteleſſe and curſed Figtrees, which in the ſpring bud faire and promiſe greate hope and yet at harueſt yeelde nothing but Mat. 21. 19. leaues, &c.

The third circumſtance. What queſtion it was that the Iaylor demaunded.

The queſtion is. What muſt I doe, to be ſaued?

Hee inquires not now, after the faſhion of worldlings, what muſt I doe to come to promotion, to honour and dignitie? What muſt I doe to become rich, and to obtaine an eaſie & quiet life? What muſt I do to be reuenged of my enemies, to deceiue my neighbours, and to ſatisfie my luſt? &c. No he was not troubled about any ſuch matter, but the ſpirite of God had now made him carefull onely for one thing, and the beſt thing, which was, what he might doe to bee ſaued, and to haue his ſinne forgiuen. And it ſeemeth that the iudgements of God had touched him home, that ſo preſently, a man ſo carnall, ſo fleſhly, ſo worldly and ſenſual, ſhould ſo willingly take his leaue of the loue of the world, of the vanities and pleaſures of the ſame, the loue of his houſe, wife, childrē, liuing, life and all, and onely craue to know that which few did deſire, which many did deſpiſe, that is, what he might do to be ſaued. Pointing as it were with his finger vnto the onely marke, & end, vpon which euerie man ſhould haue his whole care fixed & planted.

In this queſtion, wee are to conſider the manner of his comming vnto them, and his ſalutation. He fel down before thē, he trembled, he brought them out, hee called then in Greeke my Lordes, by a reuerend title. What could hee haue done more to Noble men? Nay what could he haue done more to the greateſt princes in the world? But a man may aske, how could Paul & Silas abide to be honoured & not reprehend him. Surely, they knew that he honored thē not ſuperſtitiouſly (which Paul could not abide in other Act. 14. 14. 15. places, & men,) but rather that he vſed this geſture, forced vnto it, by the manifeſt feeleing Act. 10. 26. of the iudgmēts of God in the late Earthquake, and therefore ſuffered him to doe it.

Application and Doctrine. We ſee firſt how the Lord, when it pleaſeth him, forceth euen his enemies, in their conſcience to giue that truth an honourable teſtimonie, which they perſecuted, and to honour it with great reuerence.

Wee learne of this Iaylor, to honour the Lords gifts, (eſpecially the worde of truth) whereſoeuer we find it, whether it be in the priſon, or at libertie, whether it bee contemned, or honored, whether it be in men ſimple and deſpiſed, or in men of credite and dignitie. For the Lorde chuſeth manye times the weake, to confound the mightie, & the humble, to ſhame the proude, &c.

We ſee againe, that the miniſterie of the word, is a calling and Office, ordained, and bleſſed by the Lord, and therefore hee will haue it honored of all men. Becauſe the miniſters thereof are not the Embaſſadours of worldly Princes, (which is alſo a calling of greate honour, for they repreſent the Maieſtie of the Kinge and are as it were the verie mouth of the Prince himſelfe (but they are the meſſengers of the Prince of all Princes, the eternall Lorde of heauen and earth: they repreſent the maieſtie of the Lord, in his word, and when we heare them ſpeaking (if they preach nothing but according to the verie word) wee muſt aſſure our ſelues that we heare the Lord ſpeaking vnto vs in them. Therefore we find that in many places, the word it ſelfe giues them honorable titles, for S. Paule ſaith, they are worthie of double honour. This Iaylor heere 1. Tim. 5. 17 cals them by the worthieſt name of preheminence that he could deuiſe, not in reſpect of their perſons, which ſeemed to bee but ſimple, but for the loue and honour which he bare to the word, which they profeſſed.

Another thing we are here to conſider, which may not be forgotten, That, the Iaylor in demaunding this queſtion, What muſt I doe to bee ſaued, flatly and plainely ouerthrowes, and condemneth, all the Religion of the Scribes and Phariſies, to bee nothing elſe, but a fardle of ceremonies, toyes, and ſuperſtitions, ioyned with a worldly pompe, and beautie onely, hauing nothing in it to comfort the hart oppreſſed with Woe, or aſſure the conſcience of the mercie of God in Ieſus Chriſt, which is the onely Sauiour and ſaluation of the elect by faith. For if hee had beene perſwaded that the doctrine which the Phariſies taught concerning the fulfilling of the lawe, had beene ſufficient for his ſaluation, & to haue brought him the right way to the mercie of God, and the forgiueneſſe of his ſinne, he would neuer haue come vnto the Apoſtles, to haue learned another way, which had beene ſuperfluous. But wee ſee plainly, that he did now not only doubt, but boldly renounce, and abandon and forſake in the plaine fielde, the Phariſies ſuperſtition, the rites, and Religion wherein hee was borne, brought vp, and had for a long time continued. Becauſe hee ſaw that now, when he moſt needed, he could find no comfort nor ſaluation in it at all. As if he ſhould ſay: Sirs, I was borne vnder the Religion The Oration of the Iaylor vnto the Apoſtles. which the Phariſies profeſſe, I haue beene zealous in it, as many others at this day are. I haue had an honorable opinion of it, and haue hated them that haue gain-ſaide it, I haue beene of long time now led with their outward pompe of dumbe ſhewes, & I could neuer by anye meanes bee perſwaded that theſe great, graue, auncient, learned & wiſe men could euer haue bene deceiued, or haue beene conuinced of any error, or ſo blinded, that they could not haue ſene the truth. Yet now, I plainely ſee, that they all, the verye beſt of thē, are but hypocrits, blind guides, foliſh, ignorant of the true knowledge, wicked, Ma, 23. 13 & the generation of Vipers, which ſhut vp the kingdome of heauen, and wil neither enter themſelues nor ſuffer others that would, which deuour the widdowes houſes with colour of long praier, which compaſſe ſea & land to make one of their profeſsion, which make cleane the outerſide of the cup and platter, but within are full of briberie and exceſſe, which I ſee are nothing elſe but whited Tombes, full of dead mens bones, & all filthynes, &c. I can not find now in their Religion anye comfort at all for a wounded conſcience, or any hope to haue my ſins forgiuen. Now therefore ſith it hath pleaſed the Lord with one motion to moue both body and heart, and that he hath made me ſee my ſinne, my ignorance, my blindnes: I doe here forſake, renounce and deteſt for euer, this Phariſaicall ſuperſtition. And ſeeing this courſe that I haue taken, can doe me no good, I pray you, whō I now know to be the ſeruāts of the liuing God, & prechers of the truth, Tell mee at length what courſe I muſt take, & what I muſt do that I may be ſaued?

By which words wee ſee that he did not only ſuſpect but vtterly by the ſpirit of God renounce that, which the ſame ſpirite had tolde him, to be wicked and abhominable. And I wiſh in perfect charitie that all thoſe which are now blinded with Poperie, and lie yet drunken with the curſed wine of the great whore of Babilon, al what euer they be either in Italy, France, Spaine or England, may, (if they pertaine to the Lords election) feele the like motions & the like hartquakes to aſſault their cōſcience, & open their eyes, that they may once feele & ſee their blindnes, their errors, and their ſinnes & certaine damnatiō, that they may once with this Iaylor perfectly bid farwell vnto al the Romiſh Phariſies, blind guides, & deceiuing hypocrites, that now ſo monſterouſly abuſe them.

Againe, ſeeing this Iaylor ſeekes to be ſaued, let vs conſider what ſaluation it is that he deſireth. The Greek word ſignifieth ſuch a kind of ſauing, as that a man may continually remaine aſſured and without feare. The Syrian Paraphraſe hath it, what muſt I doe that I may liue? Which is as much to ſay, as, to be preſerued: which teacheth vs, that hee ſought not for the temporal & preſent ſauing of his life, the feare of the earthquake being paſſed, and they being that way able to doe him no good, neither did he as the wicked are wont to do, which ſeing the iudgements of God, for a time tremble, & quake, but the rod being paſt, they return againe vnto their former wickednes: But, this man being rightly touched, and fearing more his ſin, then the Earthquake, earneſtly ſought for the ſaluation of his ſoule, the comfort of which might continue with him for euer. If he deſired the right waye, the verie truth, and life it ſelfe, whome did he deſire but Chriſt? If hee deſired Iohn. 14. 6. ſaluation, what deſired hee but Chriſt, which is the onely Sauiour of the faithfull? Bleſſed, ſaith Dauid, is he whoſe wickednes is forgiuen & whoſe ſin is couered. If no man Pſalm. 32. 1 can bee bleſſed, happie, ioyfull and ſaued, but they that haue their ſins forgiuen: then wee ſee what ſaluation it is that this man ſought, namely, an aſſurance that his ſinnes ſhould be forgiuen, & the meanes by which hee might attaine vnto this. This ſaluation the Phariſies coulde not teach this Iaylor then, and our Papiſtes purely without corruption will not haue it taught now.

Further, we learne here, if we ſee any cruell, wicked, and malicious perſecutors of the truth, or any other abhominable ſinners, not to proceede in raſh iudgement againſt thē, to cōdemne for reprobates, but rather to leaue this iudgment to the Lord, who only knoweth what they be that are his, becauſe wee know not whether the Lord haue appointed both time and meanes for their conuerſion, as hee had for this Iaylor, &c.

Laſtly we learne, that this care and deſire of the Iaylor condemneth the cares and deſires of many of vs that haue beene longer • h. 10. 41. 42. taught. Chriſt ſaid once to a worldly minded Martha, Martha, thou careſt & art troubled about many things, but one thing is needefull, &c. This one needfull thing is to deſire to heare the worde of God and the meanes how to bee ſaued, and haue our ſinnes forgiuen. This one thing had the Iaylor nowe found, this one thing he deſired & no more. Whoſoeuer therefore neglecting the word of God and care of ſaluation, applyeth his mind to any other exerciſe, pleaſure, or profit, his care is needleſſe, vaine, fooliſh and wicked. For all our cares, ſtudies and endeauors, wherin we haue not a principal regard vnto the glorie of God and our owne ſaluation, are accurſed of the Lord, and therefore can neuer bring a bleſsing vppon vs. The counſels and conſpiracies of the wiſe Achitophels, 2. Sam. 17. the Lord for his Dauid ſhall ouerthrow by his appointed Huſhais. No prouiſion, counſell, or determination for the gouernment or ſafetie of any common-welth, can euer ſtand long, or bring a bleſsing vpon that land, where the principall marke of all their deuiſes tend not to the eſtabliſhing and ſetting forth of the truth, the honour of God, and ſaluation by Chriſt Ieſus our onely Sauiour. Hoſpitalitie is good: a reaſonable prouiſion of things neceſſarie, is alowable: an earneſt deſire to bee diligent in our vocations, occupations, and callings, is commended: but yet to loue, follow, or be buſied ſo in any of theſe, that we neglect at times conuenient, and when occaſions be offered, to heare the Sermons of Chriſt, or neglect the learning of the knowledge of our ſaluation, is in Martha by Chriſt greatly reprehended. There bee many Marthaes in England which trouble themſelues about many vaine pleaſures, offices, and deuiſes, while in the meane time they neglect the beſt dutie: As Gentlemen that trouble themſelues to build faire houſes & gorgeous palaces, which yet care not for the building of the Lordes houſe, and as little for their owne ſaluation: countrie men that are careful to prouide for their poſteritie, yet careleſſe for their owne ſafetie and helpe of their ſoules: Miniſters, which either for ignorance, negligence, or contempt of the word, leauing the conſideration of their calling giue themſelues ſom to be husbandmen, farmers, graſiers &c, ſome to be Phyſitions, Lawyers, and other ſecular officers, as though that one bleſſed calling of theirs were not needful only, & ſufficient, to preach the word of God truely, and to liue thereafter, & to bring the ſimple & ignorant to know which way they muſt be ſaued. &c.

The fourth circumstance. What it was, which brought this man to this Conſideration.

The text ſhews vs, that it was the iudgement and hand of the Lord which he felt in the Earthquake, and the holy Ghoſt alſo inwardly working which wrought this care & deſire in him, and made him to haue a conſideration of his ſins, &c.

Application and Doctrine. Firſt we ſee, that it is a profitable & good thing for a man to feel the iudgements, rods and ſcourge of the Lord oftentimes, to awaken him out of his ſecuritie, and alſo to caſt downe his pride, that he may learne to humble himſelf before the Lord. For eaſe, peace, and quietneſſe bring vs a ſleepe, harden our harts, make vs to contemne the meſſengers and worde of the Lord: But feare and his rod when it is ſeene, maketh vs more apt to learne, and willingly to ſeeke for comfort & helpe. Therefore ſaid Dauid, It is good for me Pſal. 119. 67 71 that I haue beene afflicted, that I may learne thy statuts. For before I was troubled, I went aſtray, but now I keepe thy word. The worldly mindes which are not indued with ſpirituall knowledge, do wonderfully repine, murmure, and frowne againſt all miſeries, ſickenes, calamities, plagues, or what troubles ſo euer happen in this life, deteſting al things which are not pleaſant to the fleſh, as a thing moſt repugnant to nature. But the godly on the other ſide do know, that the church & ſeruāts of God in this life, are ſubiect to many croſſes, troubles, perſecutions, not yt the Church ſhal periſh wt theſe afflictions, but rather yt it is thus ordained by the ſingular prouidence of the Lord, that by this meanes his ſeruants may ſee their ſins, & the Lords anger againſt it, that they may learne to tame the mad and outragious concupiſcence of the fleſh, & that faith, loue, charitie and mercie, with the feeling of one anothers infirmities, may dayly increaſe, and bee renewed in them. Where we ſee, that theſe afflictions, are nothing but iuſt corrections for our eſcapes and faultes: and we ſee what they be that are moſt fit to receiue admonition, euen ſuch as are moſt viſited with afflictions, griefes, ſickeneſſe, want of things neceſſarie, and ſuch like, &c. Bleſſed is the man whome the Lord correcteth, becauſe it is a ſigne of his loue, & bleſſed Iob. 3. 17. is that man which indureth temptations, & continueth conſtant to the ende, and is not Iam. 1. 12. ouerborne with calamities, for hee ſhall receiue a Crowne of life, which the Lord hath Mat. 5. 10. promiſed to them that loue him.

Againe; we are to learne, that, whenſoeuer wee ſee the Lord to wounde our conſciences, or to threaten vs with any calamitie, warres, plagues, ſickneſſe, or any other viſitation, hee doth it for no other cauſe, but to make vs to conſider that we are gon aſtray, that we are out of order, that our life is not ſuch as it ſhould be, and that he hath a heauie quarrell, and reckoning againſt vs. Then here we ſee the cauſe, why the Lord hath of late giuen vs ſo many gentle warnings, ſhewed vs ſo many louing rods, and like a mercifull father, hath rather made vs as yet to ſee them, then to feele them. And yet ſurely we haue ſo ſeene the ſentence (as it were) of our own condemnation, in ſignes in the heauens, and wonders in the earth, in Earthquakes, in the neceſsitie, & crie of many thouſands in this time of miſerie, by the ſtop of mutual traficke, and euen now in theſe rumors of warres, and expectations of forraine inuaſion: that we may eaſily coniecture, what effect there will follow, if the cauſe be not remoued. Our ſinne, our vnthankefulnes, our negligence, our careleſſe and licentious libertie, in all eſtates, our wicked behauiours, our monſterous apparell, our want of charitie, loue and patience, our aboundance of enuie, malice, deceite, whordome, and like abhominations, are the cauſes of theſe tumults, of theſe motions, of theſe feares, and of theſe ſignes and tokens. And, if wee with this Iaylor bee not drawne, by ſome meanes to ſeeke helpe the ſooner, wee are to looke for ſome heauie miſery to fal vpon vs & our land. The Lord ſhakes theſe rods ouer our heads to ſome purpoſe, wee muſt thinke. A carefull & louing father, if he find his childs ſtomacke ſo ſtubborne, that the ſight of the rod, and threatning will not terrifie him, at length he fals to ſeuere whipping, and chaſtning of him indeede. I pray God, that my feare and coniecture in this reſpect, may be vaine: but ſurely I feare, and by moſt manifeſt ſignes am driuen to coniecture, that, except verie ſhortly we all, euen frō the higheſt vnto the loweſt take an other courſe and trade of behauior, we muſt looke for a fearfull end of our long, our ſweete and pleaſant peace, that hath nowe ſo ſoundly lulled a ſleepe ſome of vs in the cradle of ſecuritie, ſome in the cradle of iniquitie, ſome in the cradle of Atheiſme, doubting of God, giuing Manifeſt ſignes of Atheiſme. no credite to the Scriptures, diſputing of fooliſh and heathniſh queſtions, & ſeeking to comprehend the works & power of God, which are in the vnſcrutable wiſedome of the Lord, by reaſon and not by faith: which Saint Paule proues to be a monſtrous follie, Rom. 1. ſome in the cradle of Anabaptiſme, ſome at the breſt and ſweete teate of Poperie, all in the rolling and vnſetled cradle of our owne fantaſie. Alas, the carefull ſoules of manye thouſand poore men that haue bene oppreſſed, crie out of our land and euerye corner thereof, as the bloud of Abel for vengeance againſt our land, and againſt our hypocriſie, & abuſing of our religion. What end can we imagine, what reward can we looke for, but the fearefull marke of Caine, and the heauie iudgement of the forſaken, hatefull & wandering Iewe? I feare greatly leaſt theſe thirtie and eight yeares of pleaſant peace, haue prouoked God more to anger againſt this land, then fiue hundred yeares before of warre and miſerie. O that Gods bleſsings ſhould bee ſo abuſed, that they ſhould ende with ſo heauie a curſe. O that his mercye ſhould leade vs to ſuch vnmercifulnes, that we ſhould forget the care of our owne ſaluation, and fal a murdering of our owne ſoules. O that wee ſhould liue to ſee that daye, in which the ſweet benefits & louing patience of the Lord ſhould make vs the worſe. Happy is the man that with this Iaylor finds occaſion & his motions in theſe things to come vnto the Lord; and happie may that man be thought which reſteth in the Lord, which ſhall not ſee the miſerie of the future times, which ſinne and Sathan without repentance wil pul downe vpon this Noble realme, &c.

Wee ſee farder, by the great care which this man had to know how to be ſaued, and the haſte that hee made to obtaine his purpoſe, that hee gaue ſure tokens of his obedience to his calling: which teacheth vs that the iudgements of God take not like effect in all men, For in ſome, that is, in the elect which are rightly touched by the ſpirite of God, it is true that the Prophet ſaid: Aſſone as they heare, they ſhall obey me. But in others, Pſal. 18. 44. this is true, I called but they would not heare nor obey. There be ſome which at the iudgements of God tremble for a time, but it is againe preſently forgotten, as Pharao, the keepers of Chriſts Sepulcher, Caligula and many others. But in the godly they worke Exod. 7. 3. Mat. 28. 5. contrarie effects. It is true amongeſt moſt of vs, that the more ſignes and tokens of Gods wrath we ſee, the harder our harts grow dayly: what may the ende of theſe things be? A blinde man may ſee. The Lord be merciful vnto vs, and giue vs grace with this Iaylor be more carefull of our ſaluation.

We learne alſo, that a great feſtred ſore, needeth a ſharpe and quicke Surgion. Theſe proud Rabbies and great Doctors woulde not heare the voice of the Miniſters of the Goſpell ſpeaking vnto them, neither could their voice driue them to any conſideration of their eſtate. Therfore the Lord ſent them the voice of a more terible preacher, which ſhooke both bodies and houſes all at once, aſſaying by this meanes to bring their impenitent harts, to ſome ſhaking, feeling, and feare of conſcience for their ſinnes. But as Which was felt about the yeare, 1580. that Earthquake ſhewed them, ſo our laſt Earthquake, and other tokens ſithens, ſhew vs plainely now, the eſtate wherin we ſtand, which is, that we yet continue in our ſinnes, That we deſpiſe the voice of the Goſpel, & neede a more ſharp preacher▪ it openeth our ſecuritie, it threatneth Gods iuſtice in ſeueritie, it promiſeth our puniſhment, & ſhews vs that it is very neere the laſt time of warning.

Happie (wee ſee) are they which come, when the Lord calleth them, for many bee called, but few are choſen, few come. What callings ſhould we looke for more then wee haue had? Wee haue had our daughter diſeaſed, our ſonne ſicke, our ſeruant like to die, wee haue ſeene fearefull ſignes ouer Ieruſalem, we haue heard of the gatherings, of the confederacies and conſpiracies, of many nations againſt vs, we haue found little faith in our friends, little loyaltie in our owne naturall children, great falſehoode in friendly face, great diuiſions, quarrels, and hartburnings amongſt our ſelues, many Malcontent dayly riſing, and a thouſand other ſuch callings, beſides the conſideration of the ſilly threede of our happie eſtate, depending vpon one, and in earthly reſpects but one onely; the vncertaintie of all things, when God ſhall viſite vs, the turmoyles and hurliburlies, that we may long before plainely ſee, if God of his mercy helpe not. Theſe thinges are conſidered of few, of many not accounted of, and feared of none. What will the ende of theſe things bee? Let all the inhabitants of England crie: Lord ſaue our Noble Queene Elizabeth from treaſon at home, and from forraine enemies abroade. Lord forgiue her her ſinnes, and vs our wickednes, and graunt, if it be thy will, that ſhe may yet long and long time in peace, and in ſaftie preſerue this her Noble Realme of England. Amen.

Laſtly, we learne the great mercies of our God. For he chideth before he ſtricke, hee warneth before he deſtroyeth; he puniſheth not, till he haue vſed all meanes to haue vs returne. Hee giueth ſinners, both grace and ſpace to repent, and to ſeeke which waye they may be ſaued, with this ſinfull Iaylor.

The fift and last circumſtance: The time when he fell to haue this care, what hee might doe to be ſaued.

He neuer fell to this conſideration, till the Lord drew him vnto it by his ſpirit. For in the nature of mā, ther is no good thought motion or power to returne from euill, to conſider and ſee our ſinnes, or to lament and be ſorrie for them, and at the word to ſeeke for remedy againſt them; but rather, a deſire, will and affection ſtill to remaine in them. Therefore Chriſt ſaid. No man can come vnto me, except my father draw him. This man Iohn. 6. 37. 44. & 3. 27 had his part of two motions. The one outward by the miracle, the other inward by the holy Ghoſt.

Application. Doctrine. Where firſt we ſee, that all our labour & trauaile is loſt in preaching, and opening the Scripture outwardly to the eare, except the ſpirit alſo preach inwardly to the heart. For men are of themſelues deafe and dull, till God doe open their harts, and giue them a new vnderſtanding, as he gaue to Lidia, to this Iaylor and many other.

Againe we ſee, how naked, weake & miſerable we be of our ſelues: and that, if wee were not gouerned and nouriſhed by better power then our owne, how quickely & miſerably wee ſhould periſh. Therefore this conſideration may ſerue to conquer the ſpirit of pride in our freewill men, when they ſhall know that in their fleſh and humaine nature ther is no goodnes at all, & that they can performe nothing, that is good without him that ſaid. Without me, ye can do nothing. 1. Cor. 4. 7. Act. 20. 35.

What hast thou (ſaith Paule) which thou hast not receiued?

We learne that faith is not in the power & nature of mā, to beleue or not to beleue whē Ep. 1. 18. 19 1. Cor. 12 • 9 11. it pleſeth him, but yt it is the free gift of God for Chriſts ſake, vnto thoſe that are his choſē. For if it were in the nature of man, then all Phil. 1. 29. 2. Theſ. 3, 2. men ſhuld beleue. But Al men haue not faith, therefore, it is in vs a worke ſupernaturall, wrought by the ſpirite of God onely: The want of the preſence, and working of which ſpirit, in the harts of men, makes them, that they haue no deſire to heare the word, and when they doe heare it, they take no profit by it, for it is ſaide. But the word which they heard, profited them not, becauſe it was not mixted Heb. 4. 20 with faith in them that heard it. Where wee ſee a notable relation betweene fayth, & the word. The one can neuer be effectual without the other. They goe both together. Therefore as ſoone as there was a fayth kindle in the hart of this Iaylor, by the holy Ghoſt, he ſeekes preſently for the word, as the body for the ſoule. For as the body is a dead thing without the ſoule, ſo the word alſo hath no life, effect or motion without faith. Now wee ſee why many Gentlemen, Countriemen and others are yet either Atheiſts, • eſters in Religion, or deſpiſers of the word, becauſe as yet with this Iaylor they haue not receiued the gift of faith, &c.

Here we vnderſtand, that all ſhall not be ſaued, againſt the error of Origen: for without faith none can be ſaued: but none haue faith but they onely whome God the father gaue vnto his ſonne Chriſt. But hee ſaith, I pray not for the world, but for them which thou Ioh. 17. 9. haſt giuen me. Therefore the elect which are ſeparated from the world, (that is the reprobate,) by the free election, and donation of God, and are garded by the continuall prayer of Chriſt, are they onely that ſhall bee ſaued. Of which number wee ſee now this Iaylor by his calling, and faith, to bee one. For Gods election oftentimes lyeth hid vnder a wicked life, till the time of their conuerſion come, which the Lord hath appointed.

All are not, wee ſee, drawne to Chriſt in one manner: for there bee many which profeſſe Religion, and talke much of Chriſt, whome God the father by his ſpirite neuer drew, but either their bellie, hope of honor, vaine glorie &c. No maruaile though they belieue not rightly, and though they continue not long in a good courſe. Such are many of our earneſt Ieſuites, Papiſts, and libertine profeſſors of the Goſpell of Chriſt.

Laſtly, when it is ſaide, that this Iaylor was drawne to this Religion & to this godly care, and in like manner all the elect, wee learne what vnwillingnes, what ſlackneſſe, & what negligence wee vſe in our comming to Chriſt, and that wee of our owne nature haue no liſt, affection, or good will to come, longer then God by his ſpirite, moueth vs and compelleth vs. Therefore if Chriſt ſhould looke for vs till wee ſhould come of our ſelues, wee ſhould ſurely neuer ſee him, nor haue any part in him. Let vs therefore deſire the Lord, that as he by his holy ſpirit drew this Iaylor from the miſerable thraldome of ignorance, error, and iniquitie, and planted a deſire in him to ſeeke the truth, and by the ſame gaue him both comfort & ſaluation: So in like manner that he will by the ſame ſpirite moue our hard hearts to lament our ſinne, open our blinde eyes to ſee our imperfection, and draw our proude ſtomakes to humble our affections, to the obedience of the word, and kindle in vs a loue to like, and ſeeke the ſame, that wee alſo in our moſt extremities, may by Chriſt receiue light, helpe, and euerlaſting comfort: which the Lord God graunt vnto vs, for his deare Sonne Ieſus Chriſts ſake, to whome with the holy Ghoſt, three perſons and one eternall God, be al honor, power, praiſe, glorie and dominion both now and euer.

Let all praiſe and glorie be giuen to God alone. FINIS.