MY Text doth thus derive his pedigree, A vision sends Paul into Macedonia, at Philippi the Me­tropolis, there he makes his abode, religious Li­dia, whose heart God had opened to receive the Gospell, sets open her house to harbour his A­postles: But Paul must not preach here long, unlesse he will to prison, the ejecting of a De­vill proves many times cause enough to persecute an Apostle, espe­cially where gaine or superstition may be pretended, there want not Masters to raise such complaints, and there are Magistrates e­nough to prosecute this quarrell, who side it with a Diviner rather then a Divine, and countenance a Jugler more then a Preacher: to pri­son then must our harmelesse Apostles, who here might have de­manded as some time did their innocent Master, For what good worke doe you this? the charge for safe custody being strict, the Dungeon is their Chamber, the stocks their bed, a hard lodging for their late tortured bodies: but ill were it with the Saints, Si tantas Malitia vires, quantos Conatus; If mallice had as much po­wer [Page 2]as it hath will to doe mischeife; and if the Saints extremity were not the Saviours opportunity, and his helpe nearest when they seeme most forlorne and destitute, noe rocks, no rivers, noe walls, noe doores, noe barres, not the Center of the earth nor chan­nell of the sea can hinder the Almighty from extending his hand of compassion to his distressed ones: In the dead of the night and depth of the Dungeon Paul and Sylas sing Psalmes unto God who demonstrateshis omnipotent presence by a miracle not more strange for the time then for the effect, a midnight and a pick-locke earth­quake, in breife, a vision sends Paul into Macedonia thus to be di­stressed in body, and a Vision sends this Jaylor thus perplexed in minde unto Saint Paul, who being roused from his Midnight sleep, with the shaking of the prison, and the noyse of the doores, chaynes, and bolts that were undone, not as yet acquainted with the power or mercy of God, plots onely to escape the Tyranny of man by an Act of desperation, but is seasonably prevented by the pious chari­ty of holy Paul, who saves his life, restraines his fury by informing him of the certaine aboad of his charge, whereas being amazed, convinced, confounded, he calleth for lights, comes trembling in, prostrates himselfe at those feet which but whilom he set in the stocks, and with all proposeth this so necessary a Quaere Sirs, What must I doe to be saved?

And they said, &c.

In which words are these two generall parts.

1. A Question proposed.

2. An answer thereunto.

The question in these, [...], Sirs, What must I doe that I may be saved?

The answer in these: [...]: Beleeve in the Lord Jesus Christ and thou shalt be saved and thy house.

In the Question are these particulars to be considered.

1, The person demanding, the distressed Jaylor, I, what must I doe?

2. The parties demanded, the blessed Apostles Paul and Syla [...] in this word, [...], Sirs, Sirs, what must I doe.

3. The matter in question, and that is the eternall wellfare of the soule, [...] that I may be saved.

In the answer these 3 particulars offer themselves.

1. The object proposed [...], the Lord Josus.

2. The meanes how to apprehend or lay hold on that object, which is faith [...], beleeve.

3. The happy consequent of this faith [...], and thou shalt be saved and thy house, Sirs, What must I doe, &c. of these in their order, first of the first, the person demanding, I, the distressed Iai­lor, What must I, &c.

Although the word of God be now the ordinary meanes of mans conversion as in the 1. to the Corinth, 1, 21. Since the world by it's wisedome knew not God, it pleased him by the foolishnesse of preaching to save them that beleeve foolishnesse, not that it it so in it selfe, but in regard of that more excellent and supernaturall meanes God might have used, and not have made man his agent in the conversion of man: or else foolishnesse, because the world doth so commonly ac­count of it; Yet is not here a rule of necessity, but an indulgent di­spensation, not that the grace of God is here limited, or his spirit restrained, but hath allwaies free operation if not in the meanes, yet in the directing of us to the knowledge and use of the meanes, Our Apostle himselfe but in the 9. Chapter going before being on his Iourney about another errand, is by a great light and voyce from heaven directed unto Ananias that old Disciple of Damasco, who not onely restores the sight of the body, but also imparts unto him that true inward illumination of the spirit, and of a persecuting Rab­bi doth baptize him into a professing Christian: Saint Austen re­ports of himselfe in the 8. of his confessions and the 12. that by a voyce from heaven, Tolle lege, Tolle lege, Take up and read, Take up and read, he was directed to that place in the 13. to the Romans and the last. Not in chambering and wantonnesse, not in rioting and drunkennesse, not in strife and envying, but put ye on the Lord Iesus Christ, and make noe provision for the flesh to fulfill the lusts thereof: and so he became a most illuminate Doctor of a most effeminate Youngster. Justin Martyr witnesseth in his Apologie to Antoni­nus, that when he saw the patient suffering of the innocent Christi­ans, how they rejoyced to bleed, nay to dye for the Testimony of the Gospell, it occasioned in him a change of Religion, whence we had the opproved truth of that seeming Paradox. Sanguis Mar­tyrum semen Ecclesiae, the bloud of the Martyrs was the seminary of the Church. Euschins in the 4 of his Ecclesiasticall story at the 8. [Page 4]maketh mention of a certaine Courtier called Eustatius in the time of Trajane the Emperour, who as he was hunting saw a Hart with a Red Crosse in his forehead, and this engraven in Letters of Gold: Quid me persequeris? why doest thou persecute mee? and so refusing to accompany the Emperour in his Idolatrous sacrifice to Iupiter, immediately received the blessed Crowne of Martyrdome: So that I say, though the Word be now the ordinary means of mans con­version, yet hath the Lord had divers & sundry wayes in reclaiming men from Atheisme, Idolatry, and Superstition, and directing them into the knowledge and use of the meanes, some by dreames, some by apparitions, some by miracles, some one way, and some ano­ther, some doe snatch the Kingdome of heaven as those whom our Saviour mentioneth Math, 8. Regnum Coelorum, &c. The King­dome of heaven suffereth violence, &c. and some againe are compel­led by externall violence, as those extravagant Loyterers, Cogite in­trare: Compell them to come in, Luke. 14. some doe willingly im­brace the word of faith, and some againe are brought even to de­spaire before they rellish the doctrine of happinesse, and by the gates of hell come to the knowledge of the wayes to heaven, as this perplexed Jaylour, who but now with drawne sword was spilling his body, but here with bended knees enquires how to save his soul, Sirs, What must I doe? &c.

Observe we hence our first position which is this, that perplexi­ty of Conscience, inward terrours yea almost dispairing feares are great and forcible means to drive men to God, and make them soli­citous of Salvation, [...], Ye have not re­ceived the spirit of bondage to feare any more, but ye have recei­ved the spirit of adoption whereby we cry Abba, Father Rom. 8.16. Where I note three acts, or rather indeed three degres of operati­on of the spirit of God, First it is a spirit of Bondage, Secondly a spirit of adoption, Thirdly a spirit of intercession teaching us to make request to God, and to cry in the true language of Canaan Abba Father. But first it is a spirit of feare and bondage working in us perplexed doubtings, terrours of conscience, yea almost dis­pairing feares before it give any comfort or assurance. St. Chriso­stome upon the 114 Psalm. expresseth this truth by this familiar comparison, as Mothers do use to fright their unruly children with Vizzards and Bugbears, to make them fly to their lapp, not willing [Page 5]to hurt the Infants; but to make them sit the closer to them, so God being a true lover of us, desiring to joyn us fast to himselfe, doth oft times permit us to be brought to such necessity, and finding us playing so neare the pits brinke, so neare the hole of the serpent, he takes us as it were by the heels, shewes us the very mouth of Hell makes us beleive that he will plunge us therein, that so we may take heede how we wander, and indeavour not only to approach and draw neare, but constantly to adhere unto him, as the Psalmist hath it; hereupon the Fathers compare this servile feare to the [...]eedle, and true filiall feare to the thread; as the needle makes way and passage for the thread, so is this terrifying and perplexing feare the way to a filiall affiance; and therefore what the Psalmist con­cludes of outward disgrace is true of inward distresse Imple facies corum ignominiâ, & quaerent nomen tuum, Psalm. 83. Make their faces ashamed and they will seeke thy name, so say I. Fill their mindes with piercing, and almost despairing perplexities, open the mouth of the sleepie Conscience, and awake the soule from her sinfull lethargie with one touch of this thy terrifying needle, and then the effect will be Quaerent nomen tuum, They will seeke thy name. That distresse should open a doore to devotion, is a conclusi­on both harsh and strange to repyning flesh and blood, which ever desires to be at ease and in jollitie, and to trace vias dealbatiores saecu­li the milkie pathes of pleasures and preferments, as St. Austin saith; but unto the Christian it is a principle of sound truth, who can acknowledge with Kingly David, Bonum mihi quod humiliatus sum, It is good for me that I have beene afflicted, and before I was troubled I went astray but now I kept thy words, Psal, 119. It were easie to expatiate in a point so pregnant, but I affect not prolixitie, only, an instance or two, and then the arguments that serve for fur­ther confirmation; And if you reflect but on the Text, you shall se it apparent in this particular, he that before was obdurate and settled upon the Lees of the Roman superstition, whose heart or eares the Doctrine of the Gospell could not pierce, but rejected it as a thing altogether unlawfull, he being thus amazed and perplexed, becomes truly compassionate unto the persecuted Apostles, pious and solici­tous of his owne Salvation; hence judicious Calvin noteth, hic ap­paret quam vtile sit hominibus dejici, ut se Deo subjicere discant, hence it appeares how profitable it is for men sometimes to be dejected [Page 6]and distressed that they may learne how to seeke unto God, and also to be subject unto him, and in the 7 to the Rom: vers. 24. We have an instance hereof in this our Apostle, who being terrifyed with the sence and guilt of inseperable corruptions and amazed at the apparent impossibility of fulfilling the Law or doing the least good, breakes out into this dolefull exclamation, [...], &c. Wretched man that I am who shall deliver me from this body of death? but hereby he cometh to lay hold on Christ, for so it follows in the next words, I thanke God, by Jesus Christ our Lord: and we our selves have knowne many by daily experience who in their strength and ability have scorned the ministrie, and made noe conscience of theft, fornication, heaven-daring provocations, who when they came to be truly humbled and amazed, have with much contrition of heart and compunction of spirit washed away the blackenesse of their sinnes and turned unto the Lord, and this must needs be so, for many reasons.

First we argue a contrario, from the contrary, as the Logicians say, Prosperity ease and quietnesse doe most commonly dull mens devotion and draw them from God, and therefore affliction and distresse must drive them to him, and make them sollicitous for hea­ven: Was it not so with Israel Gods owne peculiar people, noe sooner delivered and at quiet, but they forgot God? nay they made hast to forget him as the word in the originall importeth, Psal. 106. But Lord in their trouble they have visited thee, they have pou­red forth their prayer when thy chastening was upon them, Isai. 26.16. The Prodigals full pursue puts him into an itch of travailing, and he no sooner receiveth his portion, but he runneth from his indulgent fa­ther, Luke. 15. Even so it is with many, the filling of their barnes, their garners, their purses emptieth their hearts of piety and devo­tion; Wise Agur therefore Prov: 30.8. Prayeth against this, Give mee neither poverty nor riches, the first clause of his petition every one will say Amen to Poverty? We runne from it as from a Lyon, but for riches they are prima vota & cunctis notissima templis, as the Poet saith, the first petition in our Pater Noster is for riches, yea but saith the wise man, Give mee not riches, and he addes the reason in the next verse, Least I be full, & deny thee, and say, who is the Lord? Plutarch in his Pelopidas reports that King Antigonus, had once in his army a very sick lie souldier, who being weary of life, and de­sirous [Page 7]to dye was allwayes for most in the hottest services, the Ge­nerall casting an eye of affection upon the incomparable valour of the man by his great care and cost, caused him to be cured, and ex­pecting he should have beeue as forward as before, findeth the con­trary, for now he kept a loofe, and never approached any apparent Danger; whereupon being demanded the reason, he thus replyed, O King thou art the cause, before I had nothing but sickenesse, diseases, and paine to part with, but now I have a sound body, something to loose: You may apply it, It is true of every one of us, so long as we are diseased in body or minde, we distast the world, we desire heaven, we would be dissolved and be with Christ presently, but when once we come to be cured and eased, then we presently draw backe, we have something to loose. It is good sleeping in a whole skinne; and approved discretion not to be too forward. Oh the dangerous effects of worldly ease and prosperity, if not attended and mode­rated allwayes by a religious discretion; these are those Circes and Syrens Homer mentioneth, which have such effacinating power as to alienate mens mindes, and transforme them into very swine; these are allwayes [...], as the Greeke Orator calls them the occasions of evill, giving men ability to be idle, and a will to drench themselves in all kind of luxury: These are those thorns mentioned by our Saviour in the Gospell, Math. 13. and Luke, 8. Whereby the good seed of admonition is continually choaked: these draw men from God, as we see in that young man, who though he seemed desirous of heaven, yet could not keepe com­pany with Christ, because of his possessions, Math, 19, 16, 23,

Secondly distresse and Perplexity drive us to God, because thereby we trulie come to know our owne weaknesse and infirmi­ty: when we that before vaunted of our strength in induring any thing, shalbe dejected by those inward distractions; when those that before seemed as desperate as that flagitious Judge. Luke 18 who did neither feare God, nor reverence man; and are as bold, as if they durst grapple with lightning, and confront the Majesty of Heaven, shall come to sinke and almost expire under the horror and weight of a distressed Conscience, for a wounded Spirit who can beare? Prover: 18.14. it is a burthen beyond the support of na­ture.

Thirdly as we hence see our owne weaknesse and infirmity, so [Page 8]are we also taught the vanity of all outward and sublunary things, when we can say of them as Job of his friends in his greatest extre­mity, Miserable comforters are you all, for riches availe not in the day of wrath, Prov. 11.4. when honours, and profits, and pleasures, and preferments, and all things the world affordeth doe us no more good in these soule Agonies, in these spirituall convulsions, then a silken sleeve doth an arme out of joynt; then seeing the wretched vanity of these things we now do delight and and trust in, we are glad to runne out of the world, yea out of our selves, to fly unto the Sanctuary of Gods mercy, and lay hold on the hornes of that Altar.

This consideration affords. First matter of reproofe for all those which either through violence of passion, or violence of affe­ction, goe cleane contray to this truth, whereas in all distresse ei­ther of body or minde they should have recourse unto God, they run from him, or else adhere onely unto the subordinate helpe of outward things; thus Cain thought to pacify the fury of a despair­ing Conscience by outward imployment, by building a Citty: Asa in his disease trusts in his Phisition: Saul in his distresse seekes to the sound of the Harpe; and lastly to the Witch of Endor: thus many lay wine on their cares, hoping so to sinke them, and to cure these qualmes, as they call them, by musike and merry company, but haeret lateri laethalis arundo, this for a time may give some seem­ing ease, but the wound festers the more afterwards; or else as the Lord himselfe complaines in the 8 of Esay. 19. They seeke unto Wizards, and those that have familiar spirits, that peepe and mutter whereas a People should seeke unto their God, and therefore when they are hard bestead they shall fret themselves, and curse their King, and their God: that is, that which they made such account of, and relyed on, and they shall looke upwards, as it followeth in the 17 of that Prophecy and the 7, In that day shall a man looke to his maker, and his eyes shall have respect unto the holy one of Israell.

Secondly, here is matter of confutation for all those who (as holy Job long agoe complained) cry unto Riches, you are our hope; and to the wedge of Gold, thou art our confidence, which place their only happinesse in outward rest and worldly prosperity, which having once attained, they then thinke they are arrived at the only haven of comfort, and that they are highly in the favour of God, whereas the contrary is evident in that he most commonly hath [Page 9]given a more liberall portion of these outward things to his great­est enemies, then to his dearest Saints, and a prosperons estate is so far from being a safe estate, that it is rather most dangerous, riches having such an attractive and effascinating power over the minds of men, as that I cannot define whether they are more to be desired in respect of the benefit of nature, or to be declined in regard of the hazard of grace; mistake me not, as if I debarred the Saints from a­bundance of earthly things, I know they may have them, as A­braham, Job, &c. but yet grace is above gold, Religion above riches, and a wise and understanding heart above the wealth of a million of worlds: but if these had beene arguments of the divine approbation, God would never have dealt so penuriously with his owne Sonne, as not to allow him so much priviledge, as the Foxes of the earth, and the Fowles of the aire, for the Foxes have holes and the fowles have nests, but the Sonne of Man hath not where to rest his head, saith our Saviour of himselfe; he was pauper in nativitate, pau­perior in vita, pauperrimus in morte, poore in his birth and incarnati­on, for he came not in the Power and Omnipotency of a God, as he might have done, nor in the pomp and magnificence of an earth­ly Monarch, as the Jewes thought he would have done, but the Lord of glory and heire of the universe takes upon him [...] the forme of a servant, Phill: 2.7. Nay if Histories lye not, at that very time the Emperour Augustus lodged his hunting Doggs upon Bedds of gold: the Sonne of God, Christ Jesus blessed forever, was borne in a Stable, and lodged in a Manger: poorer he was in his life and conversation, for when he was to pay tribute, he had not a doyt, but sends Saint Peter a fishing for mony, he never did ride but once, and then was he constrayned to borrow an Asse Colt, Matth. 21. And poorest of all in his death and passion, for then doth he humble himselfe to the death of the Crosse, a cruell and most ignominious kinde of death, and that in Calvary, nasty stinck­ing Calvary, and that in medio latronum tanquam imanissimus latro­num, in the midst of theeves, as if he had been the chiefe of theeves, as Luther noteth.

Againe if this were so? the Devill never should have beene [...], the Prince of this world, as our Saviour styleth him. Ioh. 14, 30. Nor have beene able to make so large a proffer to him, as to give all the Kingdomes of the world, though I take this but as a [Page 10]cast of Sathans office, who was a Lyar from the beginning, Iohn. 8. for terra Domini & plenitudo, the earth is the Lords, and the fullnesse thereof: the compasse of the world and they that dwell therein, Psal. 24. and if ease and fullnesse did not draw men from God, whereas distresse doth drive them to him, the Lord himselfe would never so seriously have exhorted his owne people, and given them such strict caveats in the 8. Dent: 12, 13, 14. verses. When thou hast eaten and art full, then beware least thou forget the Lord thy God, least when thou hast eaten and art full, and when thou hast built goodly houses, and dwelt in them, and when thy heards and thy flocke multiply, and when thy silver and gold is multiplied, and all that thou hast is multiplied, then thy heart be lifted up, and thou forget the Lord thy God: But thou shalt remember the Lord thy God. Where the Lord himselfe intimates the danger of wealth and prosperity, that thereby men are apt to become irreligious, forgetfull, proud, and profane.

And lastly, if this were not so, that heavenly Orator and laborious Apostle Saint Paul should never have beene so buffetted with the messenger of Sathan, nor received so short an answer to his trebled petition: sufficit tibi gratia mea, my grace is sufficient for thee, 2. Cor: 12, 9.

Let us not then be dejected too much in our distresses, how harsh soever they seeme to flesh and bloud, we may be happy, especially if we have grace to make this sanctified use as thereby to be drawn to God and made solicitous of Salvation. Happy soule that hast beene thus humbled, allmost confounded with these terrifying and dispairing feares? and unhappy he whosoever, that hath not beene sensible hereof, for there is no failing to heaven but by the very gates of hell, no casting anchor in the heaven of hope, before thou hast allmost beene split upon the very rockes of dispaire, no rege­neration wrought without the panges of the soule, no new birth without these inward throwes and spirituall convulsions, they are the very Harbingers of grace and mercy, and allwayes the fore run­ners of joy and comfort, few there are that ever perished hereby, none I dare affirme, that trusted in the Lord, were his troubles ne­ver so many, his trialls never so sharpe, and for those few that ever have beene cast away by the roaring billowes of cruell dispaire, millions of soules are daily wafted to hell, by those smooth streams [Page 11]of smiling presumption, Blessed therefore is he that feareth alwaies, wheras he that hardeneth his heart shall fall into mischeif, Prov, 28.14.

If then we have case and prosperity let us blesse God for it, and allwayes moderate it with a religious feare and carefull discretion, that it doe not eaffscinate our soules and make us forgetfull: and in our adversity and distresle let us not be too much dejected but in our patience possesse our soules, for it is the safest though not the smoothest way to heaven; It is recorded of the Caspian sea that neither the rivers running into it, nor the Sun nor Moone nor any other supposed cause can make it ebbe or flow, but that it still keepes one constant course: even so must every good Christian not be proud, though God shoure on him rivers of prosperity, nor too much disanimated though he be scorched with the Solstice of mi­sery but still keepe a constant kind of tranquillity.

What then though our feares be great? our terrours many? the thicker our throwes, the stronger our pangs are, the neerer is the time of our delivery: the more violently corruption doth seeme to struggle the nearer it is to its last gaspe and expiration; Let us not refuse to go to the promised Canaan, though through a wil­dernesse of woe, and red sea of affliction, let it content us, that God will in the end bring us to his heavenly joy, though sometimes through the very Jawes of hellish dispaire, And in the fainting of our soules let us remember the Lord as it is, Ionah. 2.7. Let us pray unto him and aske Councell of his messengers, as he doth here of Paul and Sylas in this worde [...] Sirs; which is my second part, & now comes to be discussed, namely the persons demanded, Sirs: what must I, &c.

2. The more miracles Pharoah saw, the more was he hardened as appeareth plainely in the 8, 9, 10, of Exodus. that great earth­quake that was at our blessed Saviours resurrection Math. 28. when an Angell came and roled away the stone, for feare of whom the Keepers did shake and become as dead men, did not so astonish them but that they durst afterwards report that lowd lie; That his Disciples came by night while they slept and stole him away; if [Page 12]they slept how knew they that they were his Disciples? If they did not, it is not probable a poor company of unarmed fishermen should rescue the body from a guard of Souldiers? But so ineffectuall is the greatest meanes, if God worke not with it, and that heart can­not but be hard which he doth not touch and mollify by his spirit: But here a man by nation a Gentile, by condition a Jaylor, a kinde of profession that doth usually make men barbarous, obdurate, and ir­religiously hard hearted, like the grand keeper of that infernall prison, the Divell himselfe yet is so confounded and wrought upon by this one miracle, as that he becomes truly compassionate unto the perse­cuted Apostles, pious and solicitous of his owne salvation, Sirs, what must I doe &c.

By way of paraphrase, as if he had thus enlarged himselfe: That you are the servants of the most high God, and shew unto us the way of salvation, the very Devills could acknowledge, though I vile wretch worse then a Divill would not beleeve it, this way ma­ny of our Citty have learned and imbraced, though I miscreant did neglect and contemne it. But now I am amazed, convinced, con­founded, I would goe to heaven, I know not the way, I would be saved, I know not what to doe, and therefore (good Sirs,) helpe me, informe me, direct me, tell me what must I doe &c. Here the points come thick upon us, but we shall only pitch upon these two.

First you see the state of man by nature, unregenerate, and car­nall, before God doth call him unto the knowledge of his truth, ignorant of the way to heaven, or what to doe to save his soule.

Secondly you see of whom you are to seeke direction, namely of the Ministers; the doctrine of salvation must be learned of those unto whom God hath committed the word of reconciliation.

For the First it is apparent in the present patterne, we are all of us in the very same case naturally; may perhaps have some defire, but are meerely ignorant, for Nascimur universi Civitatis prosus ignari, saith a Father, we are borne all of us ignorant of that City that is above, all the light of purblind nature, is no more then that of blinded Sampson, as he without a guide could not find out one pillar of the house, no more can the naturall man without the guide of Gods spirit finde out one article of faith. S. Basill therefore com­pares carnall men to Howlets that see something in the night, but [Page 13]nothing in the day, wise to compasle things temporall, but carelesse for things eternall, nence it is, that before the knowledge of Christ the people are said to sit in darknesse and in the shadow of death, and in 2 Cor. 2.10. There is a vaile on the heart, a vaile of ignorance and infidelity, and there it remaines untill it turne unto the Lord: and Ephe. 5.8. [...], ye were sometimes darknesse, so long as ye served Diana, so long as ye were without the Gospel, untill Christ Jesus ransomed you from your vaine conversation, ye were not only darke in the concrete, but darknesse it selfe in the very abstract.

And this came upon us by the fall of Adam, man in the state of innocency had entire and perfect knowledge both of God and his will, with an universall conformity thereunto, internall and exter­nall Justice inhaerent in him as a proper accident in it's subject, but while he did desire that which was forbidden, he lost that which he had, he affected a higher straine of knowledge, and so brought ig­norance on himselfe and his posterity.

Secondly Christ Jesus he is not only [...] the brightnesse of his fathers glory and expresse image of his substance, but [...]: that true light that lighteneth every man that cometh in­to the world; all that are without Christ walke in darknesse, Egyp­tian Cimmarian darkenesse, a man unregenerate must needs be ig­norant, an ignorant man must needs be a prophane man, for he that wants knowledge cannot have grace.

And this discovers and justly reproves the folly and impudence of too many in these times, who were never truly acquainted with God in his sacred Ordinances, still wrapped up in the common vaile of infidelity and ignorance, and yet blush not to maintaine that they need not instruction, they know as much as any can tell them, they beleeve as well as any, hope to be saved aswell as the best, and are as confident of heaven, as if they were allready in fruition thereof, but you know the Proverb; None so bold as Bayard, for the truth is they know nothing as they ought to know, having their understandings darkened through the ignorance that is in them and because of the blindnesse of their heart Eph. 4.18.

But as the hoodwinckt foole, because he seeth no body, thinks no body seeth him, so these, because they know nothing, thinke there is nothing to be knowne, some have not the knowledge of God, I [Page 14]speake this to your shame (saith the Apostle) 1 Cor. 15. but is this possible? [...] the invissible things of him are seene by the creation of the world Rom. 1.20. Oh but they have not the saving knowledge of him in Christ, some have it not, and some refuse it, the first are in a pittifull, the second in a fearfull, both in a damnable case, for though simple ignorance may extenuate the sinne, and make it lesse, yet doth it not quite abro­gate the guilt and make it no sinne at all: because every man is bound to know his makers will, and a competent measure of saving know­ledge is required in every Christian, who must be able and ready with meekenesse to render a reason of that hope that is in him; I must confesse here the Schoole-men mince and are doubtfull, espe­cially Aquinas in his 2 dist. 22:q:7. ^• 2. would not have this na­tive ignorance to be sinne, but by the same reason he may deny o­riginall sinne, and therefore S. Austen in his 5 contra Juliannum 3. thus states it, that Caecitas cordis quam solus removit illuminator Deus, est peccatum, paena peccati, & causa peccati. That blindnesse of heart we have by nature which only God the fountaine of life and light doth remove, is not only sinne, and punishment of sinne, but the cause of sinne also; and as for affected and sinfull ignorance, that is so farre from extenuating, as that it doth every way aggravate both the sinne and punishment, [...], saith our Saviour, This is the condemnation that light is come into the world, and men love darknesse more then light, because their deeds are evill John: 3.19. Hence learne we in the second place to bewaile and deplore this our naturall ignorance, Man is borne like a wild asses Colt, yet vaine man would be wise Iob. 11.12. Where the holy Ghost shewes that we are not only Sottish, but peevish and intractable, not only ig­norant of Gods will, but having a will still to be ignorant.

Secondly labour for knowledge, pray with holy David, Open mine eyes that I may see the wonders of thy Law; and give me un­derstanding in the way of godlinesse, use the helpe and direction of the Ministrie, for the Doctrine of salvation must be learned of those to whom God hath committed the worde of reconciliation, Labia Sacerdotis, The Priests lipps must preserve knowledge, and the People must seeke the Law at his mouth for he is the messenger of the Lord of Hoasts: Mala. 2.7. As before the publishing of the Law the preist went immediately unto the mouth of God to know his will, [Page 15]so must we now goe unto the booke of God, wherein is a peculiar patefaction of his revealed will, and unto those men whom he hath made able Ministers of the new Testament. For they are the Stew­ards of God, and dispensers of his sacred Mysteries 1 Cor: 4.1. The word of reconciliation is committed unto them 2 Cor: 5.19. Ambassa­dors for Christ that doe in his stead pray us to be reconciled unto God, they are the light of the world, duces viae, guides unto our spirituall Canaan, Instructors of the ignorant, Teachers of them that want discretion, they are indeed the very privy Councellors of heaven. For nihil faciet Dominus nisi prius servis suis Prophetis re­velaverit. God will doe nothing, but he will first reveale it to his ser­vants the Prophets Amos, 3.7. What shall we say then to those that contemne the Ministrie as a calling unworthy and unnecessary altogether? Certainely it is a grand pollicie of Sathan to bring the leaders into disgrace, that so he might carry the people hoodwinckt to Hell; and I feare that Jewes and Turkes will one day rise in judgement and condemne many that beare the name of Christians, for they honour the Mufties of Superstition, these contemne the Ministers of the Gospell.

The pastors then must be [...] & [...] men able to teach for Quod parum uovit nemo docere potest; as the Poet. No man can instruct others if ignorant himselfe, and men apt to teach; 1 Tim: 3.2. Not suppressing the light of their learning under the bushell of a la­zie and unseasonable silence, like unto frozen Rivers that make great shew but yeild no water unto the thirsty passenger. And for all, we must hence learne to wait at the gates of wisdome to be frequent in the use of Gods Sacred Ordinances, for though the world think it not so needfull yet [...], saith S. Peter, you do well that you take heed unto the word of God as unto a light shining in a darke place, for this will make you wise unto salvation, and my third part, the matter in question [...] that I may be saved.

It was a good Epigram that learned scholler Aldus Manutius wrote upon his studdy doore.

Whoever thou art Aldus intreates the breifly to dispatch and presently begonne, unlesse thou come as Hercules sometime did to [Page 16]wearied Atlas to put thy shoulder under the burthen. Plutarch re­cordes of that famous Councell assembled in Greece of 12 severall people, that they wrote on the Temple of Apollo, instead of Homers Iliades, the songs of Pyndarus large and tyring discourses, such short commemoratives as these, Know thy selfe, Beware of suretiship, use moderation; How strickt an observation have we here of these Rules? what carefulnesse to avoid the censure of a tedious or unne­cessary question? though so daunted with feare, and distracted with astonishment yet he recollects his wits, and makes but one Quaere, and that so pithy and materiall, that I may say with the Orator in a­nother case, Quam plurima paucis? what a world of matter in so few words, nay sillables? To besaved comprehends in it the meanes of our conversion to Christ, our Regeneration, Justification, Glori­fication, & whatsoever tends to our new being here, or our eternall well being hereafter, for thus I construe his meaning with Aretius, that he is de salute animae sollicitus, sollicitous now for the welfare of his soule, for the safe abode of his prisoners freed him from bodily danger: and withall, observe I beseech you, that he intimateth knowledge of action, and promise of obedience, What must I d [...]? The Heathen (especially those that rellished the doctrine of the Pe­repateticks conceited the cheifest happinesse of man to consist in the action of vertue, and therefore though grace were every way free in God yet he knowes aliquid agendum something on mans part is to be performed.

And lastly he is not curious to pry into the state of others; as once that prime Apostle Domine quid autem hic? what shall he here do? and therefore is justly reprehended with quid ad te, what is that to thee? follow thou mee, but hi [...] discreet charity begins at home, and in the first place reflects upon himselfe, what must I doe to be saved, here the observations come thick upon us, but we will shut up all in this one, namely,

That the businesse of salvation requires the best care, paines and diligence of the best, and therefore our Saviours injunction is ge­nerall. First seeke the Kingdome of God and the righteousnesse there­of Math. 6.33. prae omnibus conditis animam charius amare debe­mus, above all things created, a mans cheifest care must be for the welfare of his soule, and therefore holy David styleth it his Dar­ling, that is most precious in his esteeme. Deliver my soule from [Page 17]the Lyon, my Darling from the power of the dogge. And, Domine die animae, Lord, say unto my soul, I am thy salvation. Psal. 35.

How slightly soever the world for the most part esteeme of Sal­vation, as if nothing were more easie and triviall then to be saved, yet they find the fatall contrary by harsh experience, and Sathan himsele that cunning Sophister (who now by all meanes labours to perfwade this for a truth in the heart of vaine and carelesse man, that so he may neglect heaven, deferre his conversion and despise profered grace,) will one day prove himself a liar, and with utmost arguments of aggravation, alledge the difficultie, nay impossibility thereof, turning his tale, and flatly telling the amazed conscience, that the Art of Salvation requireth time, and care, and paines, and that long and narrow way to Heaven will not be troden in an in­stant: This the prime apostle tells us 2 Pet. 2.10. Give diligence to make your calling and election sure, for if you do this you shall never fall. I may adde, if you do not, you shall perish for ever: our blessed Saviour justifieth this, when being advertised by a worldly Martha of her many imployments, to the end that he should either com­m [...]nd her, or command her sister, to assist her, answereth breifly thus; Martha, Martha thou art carefull for many things and one thing is necessary, and Mary hath chosen that better part, which shall never be taken from her. Where our blessed Saviour tacitely reprehends her needlesse deligence, and withall plainely applauds her sisters happy carefullnesse, thou art troubled, one thing is neces­sary, and that hath thy sister chosen.

Salvation requireth our best care & diligence; because tending to the preservation and eternall welbeing of the soule the best part of man, that Divinae aurae particula, the inbreathing of God, as the Poet calleth it, as far beyond the body as immortall before mortality, or Heaven the Earth; they were wont to say, saith S. Bernard, Qui corpus curat, bonum curat Castellum; he that keepes his hody keeps a good Castle, but I say, sterquilinium vile, he is busy only about a Dunghill but he that is solicitous for the welfare of his soul choos­eth the better part, is imployed about the best businesse, and in do­ing this hath effected all, though he neglect the whole world.

Lastly, without this all other forecast is folly, all gaine losse, and therefore the Holy Ghost stileth him a plaine foole whose provi­lence extendeth no further then the things of this life; Dost thou [Page 18]resolve on nothing but building of bigger barnes? And because thy fields are laden with a plentifull Crop, therefore chant that carelesse requiem to thy soule, Ede, bibe, lude: Eate, drinke, take thy pa­stime? [...]. Thou art a foole, for this night shall thy soule be requi­red, and then where is all thy plotting and plodding for the world? Luke. 12: 20. without this happy diligence all other gaine is losse, and therefore our blessed Saviour, [...], What shall it profit a man to gaine a world if he loose his soule? Mat. 16, 26. where you see the soule is pretious and invaluable, the losse of it irrecoverable, and a whole world, nay not a million of worlds, a sufficient recompence for one soule.

How then are the greater part of the world here to be taxed, who thinke of that last of all, nay least of all, which doth require their prime care and greatest diligence? how doth the Holy Ghost com­plaine of this? Oh that they were wise! Oh that they would thinke of their latter end! and O si ad precepta mea, Oh that thou hadst taken heed to my precepts, then had thy peace beene as the river, and thy righ­teousnesse as the waves of the sea, Isay. 48.18. And ideo captivus du­ctus est populus meus quia caruit scientia, Therefore is my people g [...]e into captivity, because they have no knowledge, they regard not the worke of the Lord, neither consider the operation of his hands, but the harpe and the violl and wine are in their feasts, but alas the dreadfull consequence! for therefore hell hath enlarged her selfe and opened her mouth without measure, and their glory, and their multitude, and their pomp, and he that rejoyceth among them shall descend into it: And not to insist on generalities, I speake in Saint Austens phrase, Au­res omnium pulso, conscientias singulorum convenio, I knocke at the doore of every mans conscience: have we beene so carefull in this particular? God hath not appointed us unto wrath, but to attaine sal­vation by our Lord Jesus Christ, 1. Thessal. 5.9. But we live as if we were appointed onely for the service of Mammon, and set upon this dunghill the earth, onely to dig out our owne damnation: I question not our desire: salvation without doubt is every mans de­sire, none so wretched that would not be saved: Beatus vult homo esse, etiam non sic vivendo ut possit esse: Man would be happy though he trace those broad pathes that tend to the chambers of death, but for our actions, there's the matter, wherein I may truly say as holy David in that Psalme. The wickednesse of the ungodly sheweth [Page 19]to his face, that there is no feare of God before his eyes: so our supiue negligence our carelesse oscitancy. our extravagant intentions shew to our faces, that we are not carefull for heaven, nor sollicitous of Salvation: The ambitious plots only for an addition of honour, some more preferment. The covetous sweats only to increase his substance, and enlarge his Patrimony; and for us all we can be con­tent, as the Psalmist saith, Torise early, and go to bedde late, and to [...]at the bread of carefulnesse for the things of this world: in this we live, in this we grow old, in this we dye, and then (alasse for pitty!) the maine bufinesse is neglected, heaven is not thought of, Salvati­on is not finished. Wherefore, what distresse drove this perplexed party in the the text unto, let (I beseech you) a religious discretion worke in every one of you, and make you sollicitous for the wel­fare of your soules: I read of Plato, that when the Cyrenenses sent to him to prescribe them some forme of Government, he replyed, that they were too happy to yeild obedience unto any laws: Oh let it not be true of any of you, that your happinesse here, will not permit you to thinke of being happy hereafter: Consider that weighty reason of our blessed Saviour, what will it profit a man though he gaine the whole world, if he loose his owne soule? What did it profit that rich man Luke 16. That he was clothed in purple and fine linnen, and fared deliciously every day, when no sooner dead but in hell in torments? Nay, it was the aggravation of his misery, that he had once beene happy: so what will it profit you that ye are descended generously, clad costly, fed choicely and enjoy all the pleasures and delights of the world, when no sooner dead, but that of S. Bernard proves true, Carodatur esca vernibus, anima praeda Daemonibus, the body becomes a prey for devouring wormes, the soule for tormenting Devills, see a President in the 5 of Wisdome, and there the gallants of those times unseasonably bewailing such folly: Nos stulti, &c. We fooles erred from the way of truth, and the light of Righteousnesse hath not shined unto us, we have wearied our selves in in the wayes of destruction, and gone through desolate places, but as for the way of the Lord we have not known; what hath pride pro­fitted us, and riches withall their vaunting brought us? These things are past away even as an Arrow shot at a marke, or as the trace of a Ship at Sea; or as a guest that tarrieth but for a day. Wherefore (blessed & beloved, in the God of love Christ Jesus blessed for ever­more) [Page 20]when the eie that seeth me this day may see me no more, and the eare that heareth me, may heare me no more for ever; when I that speake this to you, may be dissolved to my originall dust; Let not this my poore exhortation, be as the beating of the Aire; or passe unreguarded, but in the fields, in your houses, at your tables, in your closets, on your bedds, alwaies inturrupt all extravagant intentions with this, I have a God to serve, a soule to save, What must I doe to be saved? Consider further, God willeth not your de­struction, he hath not appointed you to wrath, he hath made him­selfe knowne unto you, he doth by me (the unworthiest of his Messengers) intreat you that you would be reconciled unto him, whose voyce if you will this day heare, you shall not perrish not­withstanding all your former provocations. Oh then! seeing God and man, grace and nature, heaven and earth concurre to do you good, perish not through your owne obstinacy, save your souls, that you perish not in the condemnation of the world. And when ye have obtained some comfortable assurance this way, account your selves more happy, then if you were Monarches of this whole universe; for, quanta faelicitas? what unspeakable selicity is it to be saved? Saul had a Kingdome, and yet he did dispaire. Esau was a Duke, and yet a cast-away. Judas had his Bishoprick, and yet the sonne of perdition; and quanta facilitas? what facility in the ob­taining of it? For heaven is not now tyed to these impossible con­ditions, doe this and live, non reqnirit Deus sanguinem, sed fidem, sayeth S. Cyprian, God now requireth not bloud, but faith, only beleeve and live for ever; Oh then! labour for faith, follow faith, fight that good fight of faith, be faithfull unto death, which is the end of your dayes, and then you shall be sure to receive the end of your faith, which is, the salvation of your soules, which God of his infinite mercy vouchsafe, for the Son of his love Christ Jesus sake, to whom with the all sanctifying spirit, three Persons, one eternall, invisible, indivisible Essence, be ascribed all power, praise, might, and Majesty, dignity, Dominion, and thanksgiving from hence­forth, and forevermore. Amen.