1. The object propoſed 〈 in non-Latin alphabet 〉 , the Lord Joſus.

2. The meanes how to apprehend or lay hold on that object, which is faith 〈 in non-Latin alphabet 〉 , beleeve.

3. The happy conſequent of this faith 〈 in non-Latin alphabet 〉 , 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. 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, 〈 in non-Latin alphabet 〉 , 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 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 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, 〈 in non-Latin alphabet 〉 , &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 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 〈 in non-Latin alphabet 〉 , 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 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 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 , 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 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 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 〈 in non-Latin alphabet 〉 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 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 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. 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 the brightneſſe of his fathers glory and expreſſe image of his ſubſtance, but 〈 in non-Latin alphabet 〉 : 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 ſpeake this to your ſhame (ſaith the Apoſtle) 1 Cor. 15. but is this poſſible? 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 , 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, 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 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 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 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 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 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? 〈 in non-Latin alphabet 〉 . 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, 〈 in non-Latin alphabet 〉 , 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 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) 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.