Sermons — Richard Rogers

Sermons · Richard Rogers

THREE SERMONS PREACHED ON ACT. 16. VERSE 25. &c.

Verſ. 25

Now at midnight Paul and Silas prayed, and ſung Pſalmes vntounto God: and the priſoners heard them.

And ſuddenly there was a great earthquake, ſo that the foundation of the priſon was ſhaken: and by and by all the doores opened, and eueryevery mans bands were looſſed.

Then the keeper of the priſon waked out of his ſleepe, and when he ſaw the priſon doores open, he drew out his ſword and would hauehave killed himſelfe, ſuppoſing the priſoners had been fled.

But Paul cried with a loud voice, ſaying, do thy ſelfe no harme: for we are all heere.

Then he called for a light, and leaped in, and came trembling, and fell downe before Paul and Silas,

And brought them out, and ſaid, Sirs, what must I do to be ſaued?

And they ſaid, Beleeue in the Lord Ieſus Christ, and thou ſhalt be ſaued, and thine houſhold.

And they preached vntounto him the word of the Lord, and to all that were in his houſe.

Afterward he tooke them the ſame houre of the night, and waſhed their ſtripes, and was baptiſed with all that belonged vntounto him, ſtraightway.

And whē he had brought thē into his houſe, he ſet meat before thē, & reioyced that he with all his houſhold beleeued in God.

IN this Scripture there are two things to be conſidered; the one,The vnfolding of the text. the behauiour of Paul and Silas in the priſon; the other the conuerſion of the Iayler. Of the firſt, I will ſay no more,The parts two. then may make way and giuegive light to the ſecond. The occaſion hereof was this, that Paul hauing caſt the diuell out of a maid that had been poſſeſſed thereof, and ſo had thereby diſabled her from bringing in gaine to her maſters by diuining and telling of things to come, whereby they had gotten much: they beholding what Paul had done, and how he had ſitten in their light thereby; they forthwith like mad men, drew Paul into the market place vntounto the Magiſtrates, accuſing him that he with Silas had troubled the citie.

And by meanes thereof, the people roſe vp againſt them, and the Gouernours commanded them to be beaten with rods, which, when they had done, they caſt them into priſon, commanding the Iailer to keepe them ſurely. He caſt them into the dungeon or inward priſon, and made their feet faſt in the ſtockes. This was the occaſion of theſe words, as it is plainly ſet downe by Saint Luke in the words going before; and then he ſheweth how Paul and Silas behaued themſelues, being thus cruelly and tumultuouſly handled, as grieuous malefactors, when all may ſee not onelyonly their innocencie, but alſo the good, charitable and godly worke, which they did ſhew on the maid.

It is ſaid, that they receiuing this iniurie at their hands patiently, and being ſtrangers, and ſo finding no helpe at mans hands, did ſhew, what account and fauour they were in with God, in that he did not forſake them in their diſtreſſe; but comforted them by his Spirit in token of the goodneſſe of their cauſe, and made them able to teſtifie the ioy of their hearts by ſinging Pſalmes of thanks to God, declaring thereby that they being innocent, though they ſuffered as euill doers, yet reioyced in the Lord, that they were counted worthy to ſuffer for well doing. And this be ſaid of Paul and Silas.

Now, to ſpeake of the Iailer, who was one of them that had his hand among the reſt of that barbarous company, and was readie to execute the cruell commandement of thoſe Gouernours, and that alſo with more rigour then he needed hauehave done; it is very ſpecially to be marked how God dealt with him, to make him ſee his rigourous and vnconſcionable handling of his good ſeruants, by caſting a feare vponupon him that made him deſperate: and not only ſo, but ſhewed him merciemercy by them whom he had vſed cruelly, ſo that he was conuerted both from that, and from all other his wicked waies, in ſo ſtrange a manner, that it rang all the citie ouer, that all the reſt of them that had been partakers in that odious fact againſt Gods faithfull ſeruants, might be prouoked by his example, to turne from their wickedneſſe alſo.

But as I ſaid,The ſfirst part: The behauiour of Paul and Silas in priſon: wherein three things are to be conſidered. my meaning is not to ſtand largely vponupon both theſe parts of the text. Noting therefore two or three points in the firſt, I will lay forth the conuerſion of the Iailer more particularly and fully afterwards, which is the ſecond. The things which I hauehave thought good to ſhew and lay downe in the firſt part, are three. The firſt is of God, comforting and taking part with his deare children in their trouble. The ſecond is of Paul and Silas, and the ioyfulneſſe of them in their ſuffering for well doing. The third is of the wicked Iailer, and what he gained in the end by his crueltie (God terrifying him deadly by the earthquake) how bold and vnrulie ſoeuer he was in the beginning.

Concerning the firſt, namely, Gods dealing with his,First: that God ſtandeth by his ſeruants in their troubles. we may ſee in this Scripture, that he doth not bring his ſeruants into the briars, I meane great dangers, and then leaue them to ſhift for themſelues how they can, as the manner of the diuell is to do, as alſo his inſtruments do, which learne of him. But God vpholdeth and comforteth them in the middeſt thereof, when a man which looketh but to the outward face of things, would ſay, they are deſolate, they are vndone and vtterly forſaken. This is a point that may be clearly ſeene heere, as it were in a glaſſe, for Paul and Silas were brought into many and ſore perils for doing their dutie, and for caſting the diuell out of the poſſeſſed maid; all the citie both Gouernours and people were againſt them, ſo that after ſcourging they were caſt into priſon, vntill further ſentence ſhould be giuen vponupon them. They found no friends in the place: what ſhould I ſay? they might (a man would hauehave thought) ſeuerally hauehave cried out, and hauehave made that woful complaint, which the Prophet made in the anguiſh of his ſoule, ſaying: there is no griefe like to my griefe. Lament. 1.12.And how farre were they off in mans iudgement, from that woe, which is not eueryevery woe,Eccleſ. 4.10. when it is ſaid, woe to him that is alone.

But heere we muſt looke vp higher, and lift vp the eyes of our minds, and behold whether God be abſent from them alſo, or againſt them as all men were. But we ſee that to be far otherwiſe: for we behold him ſo readie and preſent at hand, that it might hauehave been ſaid by him which had a good eye, of Paul and Silas, as Eliſha ſaid to his ſeruant full of feare, when armies of the Aramites were about the houſe to take him,2. King. 6.16. that they had more with them then against them. So the Lord being with Paul and Silas, what hurt could they all do to them, who were againſt them? And that was ſo apparent, that whereas men lying in priſon are commonly filled with deadly ſorrow, and are at their wits end; theſe were in the middeſt of ioy; in ſo much that they expreſſed the ſame by ſinging a Pſalme.

Act. 12.11. Dan. 6.22.Euen as he did accompanie Peter with an Angell in the like condition, and was preſent with Daniel in the Lions den, ſo he was with Paul and Silas at this time. So that though Satan comming firſt as a tempter to allure to ſinne, commeth afterward as an accuſer,Matth. 27. to condemne for ſinning: and although the high Prieſts toled Iudas with money and faire allurements to betray his Maſter; but when he being wounded in his conſcience for his ſo doing, brought the money againe to them, and complaining in what diſtreſſe he was; they left him in the ſnare, and bad him ſhift for himſelfe; yet the Lord doth not ſo to his.

But if they ſuffer hardnes for his ſake, and at his commandement, yet that may be verified in them, which is written by the Apoſtle,2. Cor. ….8. and 6.10. though they be afflicted on eueryevery ſide, yet they are not in diſtreſſe nor forſaken; and though they ſorrow in the world, yet they alwayes reioyce to God-ward: and though they hauehave nothing in their penurie; yet they poſſeſſe all things by contentation. And euen when they feele it not, by reaſon of their weake faith, yet it is with them as it was with Gedeon, when great heauineſſe was vponupon him, the Angell of God ſaying to him,Iudg. 6.12. God is with thee thou valiant man. This is the condition of Gods people, ſo that as he ſhewed his preſence to Paul and Silas euen in the deep and darke priſon, ſo doth he to all that truſt in him, in what affliction ſoeuer.

Let all ſuch reioyce, ſaith he in the Pſalme,Pſalme 5.11. who knew it ſo well, yea let them triumph for euer, yea let them that louelove thy name (O Lord) reioyce: for in what weake eſtate ſoeuer they be,Pſalme 3.4. he is their buckler to defend them from their ſtrongeſt enemies, and when they be moſt contemptible, yet they may be bold to beleeue it, and to profeſſe their faith and ſay, they are in honorable account with him. And wheras it is demanded, why then are they ſo caſt downe in their troubles, diſmaied and vncomfortable. It is (I anſwere) all long of this,Iohn 20.25. that they faile in beleeuing, as Thomas did, becauſe he ſaw not with bodily eyes Chriſt Ieſus in preſence; but when their faith is ſet on worke, then appeare they more then conquerors, for by it only they preuaile, according to the Apoſtles words; This is the victorie that ouercommeth the world, 1. Iohn 5.4.euen your faith. And this of the firſt point, namely how God forſaketh not his in their trouble, but ſtandeth by them.

The ſecond is,The ſecōd point. How Gods children are affected in their troubles. how the godly are affected in their ſufferings (vnleſſe they forget themſelues, and faile through their owne default) and that is as Paul and Silas were, I meane ioyfull and comfortable. No otherwiſe need they be minded, if they did duely conſider their libertie; nay I ſay more, if they did well weigh the commandement of the Lord, which is,Phil. 4.4. that they ſhould do ſo. For thus he ſaith: reioyce in the Lord alwaies (and therefore in tribulation) and leſt he ſhould be thought to ſpeake raſhly, and not well aduiſed, he doubleth his words, ſaying, againe I ſay, reioyce. Which commandement if it were obeyed, they might find a great part of heauen▪ (that I may ſpeake to their full comfort) more then they do▪ heere vponupon the earth.

But as it is truly ſaid of Paul and Silas, that they ſung for ioy when their feet were pinned in the ſtockes, and that alſo in the inward priſon; and ſo of Dauid the Scripture affirmeth, that when he was in ieopardie of death,1. Sam. 30.6. he comforted himſelfe in his God; ſo there is no let or cauſe on Gods behalfe, why it ſhould not be ſo now with the reſt of his deare children; he could willingly afford it them. But as it commeth to paſſe, that the things that are moſt precious, are alſo rare; ſo in this one it is moſt true, that as comfort in affliction, and ſpecially in the greateſt, is more worth and more to be accounted of, then gold or the beſt earthly treaſure; ſo is it alſo more hard to be found and enioyed.

How great was the glorie of it in the Martyrs, the Aduerſaries themſelues being iudges, and in others that in grieuous paines and ſickneſſe lie comfortable and ioyfull? And ſo ſhould it be ſtill, if it were more regarded and better looked to.Why troubles are ſo vnwelcome to vsus. But in that it is not ſo, what other reaſon can be alleaged of it, but this, that the Lord vſing his, to a more liberall and full diet, and giuing them more varietie of earthly benefits; they find ſuch ſweetnes and ſauour in them, that when wants come or other hardſhip, they are more hardly borne, and ſtooped to: (euen as children daintily brought vp, cannot away with bare and courſe commons.) Eſpecially if this be added, that becauſe they are not much encumbred with afflictions, and thoſe that they hauehave laid on them, be not ſore nor grieuous; therefore when any come vponupon them of any waight indeed, they caſt them off, as impatient in bearing the burthen.

Pſalme 73.14.Neither let any ſay to me this, that the children of God are alwaies vnderunder the croſſe, neither are they long without ſome afflictions,Pſalme 126.5. ſeeing their life is compared to a ſowing in teares. As our outward troubles are many, ſo are our bleſſings alſo.For notwithſtanding this; many are their outward bleſſings alſo, eſpecially where the pure preaching of the Goſpell is enioyed: for many troubles may be eaſily ſwallowed vp, where that is, to helpe to digeſt them. And yet what poore and weake commendation may be giuen of the ioyfull welcoming of the troubles which are ſent to ſuch for the moſt part? And this to be true which I ſay, thoſe times do proue, wherein they hauehave ſome load of affliction laid vponupon them, for what earneſt ſeeking to God is in them, or patience to beare them? Indeed, if they continue, or waxe more grieuous, ſo that they can neither auoid them, neither is there any hope of earthly helpe left vntounto them, to come out of them: then perhaps, and not till then for the moſt part, when they ſee no other remedy, it may be ſeene, that God is ſought vntounto ſeriouſly, and then they ſtirre vp their faith to lay hold of aſſiſtance from God with ſome confidence, when all other helpe faileth.

For example, when by ſome ſore viſitation and ſickneſſe, that is like to be vntounto death, God awaketh any of his, (the diſeaſe permitting and giuing libertie to the partie afflicted, for ſome ſickneſſe is more violent then other,) it may be ſeene ſometime, that he lieth more like vntounto one that preacheth, and giueth encouragement and exhortation to repentance ioyfully; rather then as one readie to die: but how rare is this to ſee? for in many ſmaller troubles, perhaps patience will hardly be found. And whereas ſome of Gods corrections cauſe ſorrow only to the afflicted, without paine to the bodie, as the loſſe of friends or goods; ſome cauſe ſorrow that commeth from paine, as ſickneſſe and grieuous diſeaſes: it may be that the former may worke ſome good now or then; but for the moſt part, the latter (if extremitie hinder not) leaue the beſt fruit behind them.

Howſoeuer it be, there is no doubt, but that this grace is too much wanting, and the rather it is the leſſe ſought, ſeeing we leane too much to temporarie holds and ſtayes, and for that our hearts runne after earthly things inordinately, as health, riches, peace, &c. though we ſee by long experience, that there is no hold of them, nor any ſafe reſting in them. And this lingring heere like Lots wife,Gen. 19.26. muſt be purged out of vsus and chaſed from vsus, or elſe we ſhall degenerate from the faithfull in former ages, and ſhew too truely, that we be not led with their ſpirit, when we being ſo neſtled heere, can ſo hardly go out of our ſelues, to welcome the troubles which God ſendeth to weane vsus from hence, and do not rather pray that we may reioyce vnderunder them, and be thankfull in them.

The third thing in this firſt part of the text, is:The third point: They that purſue Gods ſeruants▪ ſhall hauehave ſmall cauſe of reioycing in the end. that euill perſons ſhall hauehave ſmall cauſe in the end to reioyce of their hard proceedings againſt the ſeruants of God, howſoeuer they purſue them with great delight; for God will ſurely take part with them againſt their enemies. As heere we ſee in the Iailer, whom he terrified, while Paul and Silas ſung for ioy; in ſo much that he and other his companions, when they heard it, might ſee that they had a God that could and would comfort them, when hee himſelfe their wicked aduerſarie thought he had loaden them with anguiſh and ſorrow; and that this their God could aſtoniſh him with feares and deſperateneſſe, when they whom he oppreſſed were merrie.

How God doth this in the world to come, it is cleere enough by that Scripture to the Theſſalonians, where it is ſaid;2. Theſſ. 1.6. That it is a righteous thing with God to recompence tribulation to them that trouble his, and to them that are troubled, rest; when the Lord Ieſus ſhall ſhew himſelfe from heauen with his mighty Angels in flaming fire. Indeed in this world that is not alwaies ſeene, but yet God doth it euen heere alſo, while he profeſſeth,Gen. 12.3. that he will bleſſe them that bleſſe his, and curſe them that curſe his, and while he ſheweth fearefull iudgements vponupon them who did ſore vexe his good ſeruants, and conſtraineth other to crie out, and with their owne mouthes to acknowledge, that he plagueth them for their ſakes, whom they hated and perſecuted.

Examples.For examples of the firſt kind Zidkiiah is one, the arch-prophet of Baal, who did not only feed Ahab with lies and falſe meſſages, as from God, when he demanded of him what the will of God was in a doubtfull and waightie caſe;1. King. 22.25. but alſo ſmote Micaiah the true Prophet of the Lord, and withſtood him for ſpeaking the truth. For this very cauſe he was conſtrained afterwards with feare to hide him from chamber to chamber. Numb. 16.30.Another example of the firſt kind is Corah with his companie, for reſiſting and riſing againſt Moſes the true ſeruant of God, charging him to be an vſurper of the Prieſts office, and to take too much vponupon him, and himſelfe to bee Gods true Prieſt: for the which, as Moſes witneſſeth, he was ſwallowed vp of the earth with thoſe which were of his conſpiracie.

Examples of the latter ſort, is Pharaoh, who after ten warnings by God in ſtrange puniſhments, for not letting the people of Iſrael go to ſerue the Lord out of his land, but purſuing them ſtill euen into the ſea, was in the middeſt thereof drowned, when he was conſtrained to confeſſe that the Lord tooke part with Iſrael againſt him, all the Egyptians ſaying, We will flie from the face of Iſrael, Exod. 14.25.for the Lord ſighteth for them against the Egyptians. Another example is Iudas, who betraying his Maſter into the hands of the high Prieſts for money, was compelled to confeſſe before them that ſet him on worke, in a moſt heauie torment of conſcience, caſting the money againe before them,Matth. 27.4. I hauehave ſinned in betraying the innocent blood.

By all theſe it appeareth, that they ſhall hauehave ſmall cauſe to glorie of their winnings in the end, who offer hard meaſure to Gods people, the Lord himſelfe crying out thus vntounto them, Touch not mine annointed, nor do my Prophets no harme. Pſalme 105.15.Neither let any obiect heere, that they know them not to be ſuch, for ſo they will affirme in their mad mood and raile on them, who yet, when they will ſpeake, as they are perſwaded in good aduiſedneſſe, will ſay of them, as Saul did of Dauid, that he was more righteous then he, 1. Sam. 24.18. Dan. 6.20.and as the King of Babylon ſaid to Daniel, thou art the ſeruant of the most high God. So let faithfull Chriſtians reſt in their innocencie, and in the witneſſe of a good conſcience, and let them count it banquetting cheere, to be accompanied with that; and their greateſt enemies which want it, ſhall oft count them bleſſed, and deſire to taſte of their dainties, howſoeuer they oftentimes ſet themſelues againſt them. And thus much be ſaid of the firſt part, and of the three points thereof.

The ſecond followeth,The ſecond part of the text. The conuerſion of the Jailer. Three things heere to be marked. and that is concerning the conuerſion of the Iailer. For the better vnderſtanding wherof, and the vſe which we are to make of it, three things are to be marked. The firſt, what his eſtate was before his conuerſion: the ſecond, the meanes whereby hee was conuerted, and the third, the effects that followed his conuerſion, and were proofes and fruits of the ſame.

His eſtate before he was turned to God was wicked, as all other mens is: but more laid out in three things, by which we may the eaſilier iudge of his whole life beſides. And theſe were his crueltie againſt Paul and Silas, his deſperatenes in his affliction, minding to hauehave killed himſelfe, and by conſequent his ſenſuality and drunkenneſſe in his proſperity while he enioyed it.

The meanes of his conuerſion were, partly more remote and further off: partly more neere vntounto it. And both of them are ſeuerally three. Of the firſt ſort was the earthquake, whereby he was aſtoniſhed and terrified: then Pauls words diſſwading him from hurting himſelfe: and thirdly, how they wrought vponupon him, and that was ſo farre, as that they turned his heart toward them, and he ſought to be comforted of them. All theſe did ſet him forward, though afarre off, to his conuerſion: in ſo much as, although they wrought it not, yet without theſe he had neuer come to the other, which were more neere meanes thereof, and did effect it. The latter kind of meanes were alſo three. Firſt, he deſired to know of them how he might be ſaued. Secondly Pauls anſwere, that he muſt beleeue. And thirdly, his teaching him how: whereupon hee receiued and conſented to the doctrine, ſo that he beleeued in the Lord Ieſus, and was conuerted.

The effects and fruits of his conuerſion follow, and they were alſo three, which were proofes of it. One, that he was baptiſed: another was his ioy for ſo happie a change: and the third his kindnes to them many wayes declared; as his bringing them out of the loathſome priſon into his houſe, what danger ſoeuer it had procured to him: his ſetting of meate before them; his waſhing of their ſtripes; and with all theſe the condemning of himſelfe for his former crueltie towards them, and his reuenge that he tooke on himſelfe for the ſame.

The estate of the Iailer before his conuerſion.Now, according to the parts of this ſtorie, I will proceed to ſpeake of eueryevery one in order. And firſt, to begin with the eſtate that he was in before his conuerſion, ſomewhat is to be noted of it in generall, and then his particular ſinnes are to be conſidered. Generally, this is to be obſerued, that he being prophane,Epheſ. 2 12. and 4.17. and (as he ſhewed himſelfe) ignorant, and without God in the world; as Paul ſpeaketh of all the Gentiles, I ſay, it is to be obſerued, how vile and wretched we are before God ſhew his worke of merciemercy vponupon vsus: euen filthie and vncleane, ſtinking in our ſinnes, loathſome to God, and euen to men alſo, who are themſelues any better guided and graced.

The which to be true, the ſaying of Ezechiel doth moſt cleerely ſhew: who bringeth God in to ſpeake thus, with many other words to the like purpoſe, When I paſſed by thee, Ezech. 16.6.I ſaw thee polluted in thine owne blood; in thy natiuitie when thou wast borne thy nauell was not cut, thou wast not waſhed in water to ſoften thee: thou wast not ſalted with ſalt, no eye pitied thee, &c. ſhewing hereby, that before God waſh vsus and giuegive life to vsus, there is nothing but filthineſſe and death. Thus the Scripture brandeth the woman of Samaria,Iohn 4.18. (though ſhe afterward brought many to Chriſt) with a note of infamie, that ſhe had been an harlot; that ſhe had been full of ignorance, maliciouſneſſe, a ſcorner, &c. And Zacheus, Luke 19.7.8.though his repentance was famous, had been a ſore griper and deceiuer, and Paul had been a perſecuter, 1. Tim. 1.13.a blasphemer and an oppreſſor.

And ſuch a miſerable perſon was this Iailer. For though there was no direct occaſion offered to Saint Luke to lay out his whole wicked courſe; yet by the few ſinnes that were expreſſely mentioned to hauehave been in him, or by neceſſary conſequence, it may be eaſily gathered that he was ſuch an one: which ſins ſeeing they were ſetled in him by long cuſtome, as habites and courſes of life, they did both rule him, and alſo drew many like companions to them, to make him a vaſſall and ſlaue of the diuell. And ſo it is with all, though all breake not forth into the ſame notorious euils.

Well might the Prophet Ieremie therefore ſay,Lament. 3.22. it is the Lords merciemercy that we liue and breath, and are not vtterly conſumed. And all may wonder that he will pitie vsus, and be patient toward vsus, in giuing vsus a time of repentance: as they that beleeue do when they find it ſo, and it ſhould humble the proudeſt, and ſhame and feare them that are not ſo; euen as it houldeth all in lowlines and abaſement euer after, who hauehave found from him a gracious deliuerance out of ſuch intolerable bondage. And the vſe that ſhould be made of the very knowledge of this miſerable condition of man, is no leſſe then I hauehave ſet downe, euen as humble and thankefull walking with God ought alwaies to accompanie thoſe who hauehave eſcaped it, as I hauehave ſaid.

But alas, though there may be ſeene ſome ſuch dutie to be practiſed of the latter, I meane the faithfull; yet no ſparke of ſhame or ſorrow for ſo great calamity can be perceiued to be in the former, that is, the vngodly: in ſo much that a man would thinke there were no ſuch vengeance hanging ouer them as I ſpeake of, if he ſhould marke the looſeneſſe, boldneſſe and ſecuritie of ſuch; and neither any damnation waiting them, either old or yong, men or women: when (yet) it is the ſenſeleſſenes of them through vnbeliefe, that they giuing no credit to the Scriptures, which in euerie place doe proue it to be ſo; therefore they feare nothing, no not the greateſt woe, till it come vponupon them, and that they feele it. This is that which we hauehave to note of and by the eſtate of the Iailer in generall.

His particular ſinnes. 1. Crueltie.Of his particular ſinnes, crueltie is the firſt, accompanied with adulation and ſlauerie; he being readie to put in execution that which was moſt vniuſtly commanded him. But beſides that, he did (I ſay, exerciſe crueltie vponupon the ſeruants of God, in doing more then he was enioyned. For he was bidden but to keepe them ſafe; which he might hauehave done; if he had but put them in the common priſon. And yet he would not hauehave done that, if there had been but ciuilitie, eſpecially any dram of compaſſion in him, but would hauehave kept them ſure in his owne houſe, they being neither murtherers nor rebels, nor like to be dangerous perſons; but he moſt cruellie caſt them into the bottome of the priſon, euen into a dungeon, and yet euen there made their feet faſt in the ſtockes.

The barbarous and ſauage act of this Iailer is ſet downe to withhold all that heare of it from that ſinne, and to ſhame them that practiſe the ſame or the like crueltie: not onelyonly for that God hath threatened,Matth. 7.1. that with what meaſure men meat it ſhall be meaſured to them againe, and that iudgement ſhall be without merciemercy to them that are mercileſſe, Iames 2.13.but alſo ſeeing it is vnnaturall to be cruell. If any receiue ſentence of death for his iuſt deſerts, as Achan: or iniuſtly, as our Sauiour did, yet if thereto ſhould be added other vexations, as mocking, railing,Ioſh. 7.19. &c. that were crueltie: therefore Ioſhua ſhewed merciemercy on Achan, to bring him to repentance, when he was adiudged to die; but the cruell Iewes and ſouldiers were accuſed of beaſtly crueltie, and that moſt iuſtly:Matth. 27. verſ. 28. &c. when Chriſt being to be crucified, was alſo handled deſpitefully and mocked of them.

Sauls crueltie to his ſonne Ionathan, 1. Sam. 14.44.who would hauehave put him to death for taſting a little honie with the top of his ſpeare when he fainted, to reuiue himſelfe; was moſt ſauage and vnnaturall. Not vnlike vntounto it is that barbarouſnes and vnmercifull dealing of ſtep-mothers and ſtep-dames to orphans and poore ſuccorleſſe children, whom they vſe worſe then many a bad man will vſe his beaſt, when yet nature teacheth them that they can neuer ſhew kindnes and tender compaſſion enough to their owne children. For which cauſe the Iewes in vſing correction, were ſtinted by the Lord, that they ſhould not giuegive aboue fortie ſtripes at once.Deut. 25.3.

And for the ſame cauſe, to meete with their crueltie, God commanded that an eye ſhould be put out in him that had done the like; and a tooth for a tooth, to bridle them.Exod. 21.24. And how was that ſeruant dealt with in the Goſpell, who being forgiuen ten thouſand talents by his Lord, would not forgiue his fellow ſeruant an hundred pence, but laid hands on him and throtled him, ſaying, pay me that thou owest? Matth. 18.28.His Lord was wroth with him, and deliuered him to the tormentors, till he ſhould pay all that was due to him.

And as all crueltie is fearefull and monſtrous, ſo that which ariſeth from enuie and hatred, is diuelliſh. According to that which Salomon ſaith: Anger is cruell, and wrath is raging; Prou. 27.4.but who can ſtand before enuy? But not to ſay that which yet might to good purpoſe be ſaid, to make this ſinne odious vntounto vsus, let them who hauehave aduantage of their neighbours by forfetting their bonds into their hands, and all ſuperiours who may vſe poore ſtrangers, fatherleſſe ones, and poore ſeruants at their pleaſure, and finally all, whoſoeuer they be, beware of hard-heartedneſſe and crueltie which it bringeth forth, eſpecially of enuie, knowing that they hauehave a Maſter and a Superiour in heauen, who will recompence ſuch brutiſh barbarouſneſſe, and as they deſire that all other ſhould doe the ſame to them, let them exerciſe and practiſe merciemercy and compaſſion, kindneſſe, gentleneſſe, meekeneſſe, and ſuch like vertues.

His ſecond ſin… Desperateneſſe.The ſecond ſinne apparently to be ſeene in the Iailer, was deſperateneſſe: which was ſuch, that when he aroſe out of his ſleepe by the fearefull earthquake at midnight, and ſaw the priſon doores open, he drew out his ſword and would hauehave killed himſelfe, ſuppoſing the priſoners had been fled. Such a ſinne is this deſperateneſſe, that when men hauehave loſſes, diſpleaſure of their betters, or other great diſcommodities, or when they be but ſtriken with the feare thereof, they hauehave no ſtay of themſelues, but without all conſideration are carried by it, as by a whirlewind, to very madneſſe. Oh, if men be croſſed, hauing no grace to vphold them, they are beſide themſelues, and at their wits end.] Many maruaile, when the ſtorie is remembred in companie, at the murmuring of the children of Iſrael,Exod. 16.3. when they had no food in the ſecond month of their entring into the wilderneſſe, their ſtore being ſpent that they brought with them out of Egypt. And it muſt be confeſſed, that it was their ſinne, that they murmured againſt God when they were in need. But alas, we who] are readie to cenſure them do much worſe: for we grudge when we hauehave no want but abundance, if any thing go againſt vsus. Indeed, while all things go with vsus to our hearts deſire, and we liue in proſperitie, we can praiſe God, as though we were not inferiour to the forwardeſt in religion: but if God lay his hand vponupon vsus,Iob 1.11. we will (as Satan ſaith in Iob) euen curſe him to his face. Examples want not, euen of ſuch as are of the viſible Church.Iudg. 17.2. The woman ſpoken of in the Iudges, Micahs mother, when ſhe had loſt her money, what was her refuge to the eaſing of her heart, but curſing?

2. Sam. 17.23.When Achitophels counſell was refuſed of Abſalom, which had bin in great account, was he able to put vp that diſgrace? No, but he was ſo throughly vexed for it, that he recouered not himſelfe,1. Sam. 28.7. &c. but went and hanged himſelfe. Saul had baniſhed the witches out of his land, according to the commandement of the Lord; yet when he was in a ſtrait (for all the commandement) he enquired for one, and asked counſell of her. But oh, that we in this age had learned wiſdome and conſtancie in the ſeruice of God, to be faithfull to him in our troubles, as we profeſſe it to be our dutie in peace.

But I feare we are not behind the worſt of theſe in the committing of this ſin, but before them rather. For they murmured in great diſtreſſes; but we in very ſmall trials, as though we could beare nothing, neither ſuffer our ſelues to be croſſed in the ſmalleſt things: but we flie to our ſhelter, which is by anger, rage, curſing▪ impatience or threatnings, if not by worſe ſhifts to auenge our ſelues, when we ſhould rather be aſhamed to be ſo diſguiſed. Eſpecially conſidering who we are, and from whence we come; euen from worſe then the dunghill, and ſhould maruell that we be not conſumed, rather then thinke much to be touched, yea with the little finger, when we ſuffer iuſtly whatſoeuer we ſuffer, yea the moſt grieuous calamities: according to the ſaying of the Prophet in the Lamentations: Wherfore doth the liuing man complaine? Lament. 3.39.man ſuffereth for his ſinne.

And this were more fit to be done of vsus (a wiſe man would thinke) rather then that we ſhould be led with ſuch frenzie, which I ſay not is monſtrous in them that go for godly, but an vtter ſhame for thoſe that are meere naturall men, being trained vp vnderunder true religion, and liuing in the light of the Goſpell. And they that cannot ſubmit themſelues to this inſtruction (which in their owne conſciences they cannot but confeſſe they ought to doe) let them ſee their bondage and acknowledge their ſin, that ſo they may make way to the obtaining of pardon and amendment.

The third ſinne to be noted in the Iailer,His third ſinne: Senſualitie in prosperitie. was the reſting and pleaſing of himſelfe in his proſperitie, when he enioyed it. For this ſenſualitie is in carnall men, that if they may hauehave their harts deſire in the things that are of price in this world, they are made drunken therewith. And therfore much more he muſt needs be ſo, who was a Pagan, and knew nothing of heauen, to hold him within compaſſe. And although this ſin be not expreſſely ſaid to hauehave been in him, yet by neceſſarie conſequence, it is gathered to hauehave been ſo, by a reaſon drawne from contraries: for whoſoeuer is deſperate in his loſſes, and is brought to his wits end for the ſame, he (doubtleſſe) made his proſperitie and the enioying of his goods, Note. his heauen and his paradiſe.

Euen as the contrarie is ſaid of Iob, that he loſt his riches without any great griefe; therefore he enioyed them (while he had them) without any great louelove.To be ſenſuall in prosperitie, a greater ſin then to be impatient in aduerſitie. And this ſinne, to become diſguiſed and made drunken with the commodities which a man enioyeth, is farre worſe then to be impatient for the loſſe of them, and bringeth for…h many greater inconueniences. For ſuch not only louelove them, and their pleaſures which they follow thereby,2. Tim. 3.4. more then God, which is idolatrie; but alſo they doe by meanes of them, more boldly commit any ſinne,Prou. 18.11. that they delight in, ſeeing they make their riches their ſtrong hold. It would not be thought to be true, but that men hauehave bewrayed what lieth hidden in their hart, by their tongue; that many, and thoſe of no great patrimony neither, ſo as they might enioy the eſtate they liue in heere, they would with all their heart giuegive ouer all hope or intereſt in heauen which might poſſiblie abide them.

And what place is there for inſtruction in ſuch? This ſinne is called the pride of life;1. Iohn 2.16. namely, to glorie in that which men hauehave, and that they may heare of no aduerſitie, but health, wealth, eaſe, credit, fauour with their betters, and aduancement aboue others, is their paradiſe, from the which to be plucked, is vexation to them, and the moſt deadly tormenting that could befall them. And by theſe three ſins we may gather, what the Iailer was in the whole courſe of his life, in which theſe three bare ſway, and other ſinnes which did accompanie them. And like to him is the condition of all other, while they be ſtrangers and enemies to God; and yet behold greater abomination then this; namely, that they waxe hardened in this eſtate, and worſe and worſe, rather then fit to be called backe, and to be reclaimed.

Oh therefore, what hope was there either of him, that he might be made a Chriſtian, or of other like vntounto him, to be brought backe from ſuch a diſguiſed eſtate? And therefore what a wonderfull worke of God is it, to conuert ſuch to a contrarie condition and courſe, ſo that neither they would, although they might without puniſhment, wallow againe in that mire, after they be waſhed; neither can they in a long time be pacified nor quiet in themſelues afterward, to remember what manner of perſons, and how vile and odious they hauehave been. And ſeeing the Lord did ſhew ſuch a worke of merciemercy vponupon this wretched man, let vsus ſee further into it, and by what meanes he brought it to paſſe, as ſhall follow in the next Sermon.

THE SECOND SERMON CONTINVED VPonUpon the ſame text.

IN the former Sermon I ſaid before,The meanes of his conuerſion. ſome of theſe meanes of his conuerſion were more neerely adioyned vntounto it, and ſome were further off; I will ſpeake of both, as occaſion is offered.The first meane a farre off. Of thoſe which were further off, this was the firſt, that the Lord ſent a mightie earthquake, whereby he awaked him, and ſeeing the priſon doores opened; ſuch aſtoniſhment and feare of the runming away of the priſoners tooke hold of him, that he was at the point to hauehave killed himſelfe. Obiect. But what of this, ſome man (perhaps) will ſay? was this a meane to conuert him, and to bring him thereby toward ſaluation? when all may ſee that there was (as one may ſay) little more then a haires breadth betweene him and vtter confuſion and deſolation by killing himſelfe, whereto he was fully bent, and hardly held backe. Anſw. Whereto I anſwere, that he was held back from that attempt by the prouidence of God, who had prouided and ſet in a readineſſe there, not his wife or familiar friend to keepe him, but euen Paul, to whom he was a deadly enemie, that he might be a meane to ſaue his life, rather then that he ſhould miſcarie. And for the other part of the obiection, whether that deſperateneſſe of his, was a meane of his conuerſion, I ſay, it was (though a farre off) as God handled the matter.

For by this ſhaking and fearing him, his iollity was abated, his pride allayed, and he was, though not tamed, yet in a good way to it, and well prepared for it, as appeareth by that which followeth, when this was added thereto, that Paul had ſo kindly diſſwaded him from hurting himſelfe, and in ſo fit a ſeaſon. And as we ſay in the prouerbe, that ſometime the furtheſt way about is the neereſt way home; ſo by Gods good hand it was in this; that the trouble and vnſetling of him, that was like to hauehave ſent him to hell, the Lord vſed as a meane of his conuerſion and ſaluation. There is no doubt, but that many felt the earthquake, as well as he, and yet neuer were the better for it, as he was; neither ſhould he hauehave been, but that the Lord intended and purpoſed it.

DoctrineAnd heere we may learne, that God goeth about to doe them good who are his vtter enemies, when they little dreame of any ſuch thing; and hee entendeth their good, when they neither obſerue nor conſider it. To ſpeake more particularly, in ſending croſſes, ſickneſſe and ſundrie viſitations, men at the firſt do in their raſhneſſe and haſte, rage againſt God and curſe him; whereby they ſhew, that this is all the good that they can draw out of them. But if the Lord do intend and meane their good by ſending them, he will pull downe their ſtomackes, and make them ſee themſelues thereby, and how little they ſhall gaine by ſetting vp their briſtles againſt him. Yea he will make them glad of the helpe and counſell of ſuch, as they did before both ſcorne and abhorre,1. Sam. 24.17. as in the example of Saul we may ſee, who for all his loftineſſe and iollitie, was caſt downe, as they who are moſt meane and miſerable; and full glad of Dauids kindneſſe to him.

This bridling of the rage of wicked men, and breaking of their hearts by afflictions, though it be not repentance, yet God vſeth them as meanes to bring them thereto in time and by degrees; I ſpeake this of ſuch as the Lord will honor and do good vntounto. And they that do well weigh it, ſhall ſee, that it may well be ſo. For as they who will make crooked things ſtraight, do bow them a contrarie way, that ſo they may the eaſilier bring them betwixt both, which is to be ſtraight and right: ſo the Lord, when he entends to make a proud man humble and meeke, he will breake his heart with ſorrow and affliction, wherewith when hee hath been throughly exerciſed, he is the fitter to be brought to the meane betwixt both, that is, broken-heartednes and humilitie.

For as a log in the deepe mire, hauing long lien therein is ſo faſtened to the place, as it is impoſſible to remoue or pluck it out, vnleſſe it be looſened and turned into another place; but being ſo handled, it may with eaſe be taken out: Euen ſo, if a man ſet vponupon his dregges, I meane, being riuited into his ſinnes, be not looſened from them by ſome terrour and heart-ſmart, though hee be brought neuer the neerer to repentance thereby, yet he ſhall (if he be ſuch a one as God wil ſhew merciemercy vntounto) hee ſhall (I ſay) much more eaſily be perſwaded thereto. According to that which wee ſay in our common ſpeech, and that truly, of a wicked man bent to his will and to liue licentiouſly, that hee is neuer like to amend and come to good, vnleſſe the Lord awake him by ſome great affliction.

This manner of Gods dealing with men, to bring them to ſo happie an eſtate by ſo vnlikely meanes, and ſo farre off, ſhould teach the men of this age, that wiſedome, hauing knowledge, which the ignorant cannot learne, that in their troubles and aſtoniſhments, they ſhould not think that they are puniſhed ſeeing God taketh delight therein; and ſo wax hardened: but to know, that they not humbling their hearts to ſeeke the Lord by preaching, and by Gods benefits, they hauehave need to be awaked by his iudgements, and that he doth therefore afflict them, that they may know they are farre gone in their euill courſe, that ſo they may lay ſurer hold of his word, and take direction and counſell from thence, to be brought to God.

But let vsus ſee how God wrought by the ſecond meane that was farre off, and ſo, how hee brought him on by degrees to true conuerſion.The ſecond meane: Pauls care of his life. This ſecond meane was Pauls care of him in his deſperate eſtate, to hinder and diſſwade him from offering violence to himſelfe, and his kindnes towards him, in ouercomming euill with good. For whereas the Iaylor had ſhewed himſelfe cruell towards him,Rom. 12.21. when he had giuen him no cauſe ſo to doe, and therefore looked for no good will at his hands (if poſſibly he ſhould ſtand in neuer ſo great need thereof) behold hee had no greater friend then him, whom he had deſerued to be his greateſt enemie: for euen by him was his life preſerued.

This when he weighed and conſidered, which hee could not but ſee, Paul ſo earneſtly beſeeching him to doe himſelfe no harme, who had not otherwiſe been held back from killing himſelfe, I ſay, when he laid theſe things together, he was againe amazed at this, but in another manner and better, then before. For before, his heart was troubled deſperatly, thinking what loſſe he was like to hauehave; but now hee was moued in a more commendable manner, to ſee Pauls vnlooked for kindnes towards him. This began to draw his heart towards Paul; which (we know) muſt needs be a great change, from that which was before.

The beautie of vertue & grace in Gods ſeruants.And by this we may mark the beautie of vertue and grace in Gods ſeruants, how greatly it moueth the hearts euen of wicked men. Surely, if they were carefull that their light might ſhine in good conuerſation among men, they ſhould not a little prouoke them out of their bad courſe, and to bee in louelove with a better. I doe not denie but it moſt moueth them, when it bringeth any benefit to them, as heere Pauls louelove and care did to the Iaylor: they had double force to worke vponupon him. And although it helpe much (I grant) to the further drawing him on toward goodneſſe, yet that only was not to be ſeene in him, but that did beate into him a perſwaſion, that he was a good man, and was able to doe him good alſo, and therefore a little after he deſired to know of him how he might be ſaued.

So that kindnes and harmeleſnes, and other fruits of louelove, if they were more vſually and plentifully ſhewed foorth by Chriſtians, they would (vndoubtedly) pearce the hearts of many wicked men, and cauſe them to thinke that they are farre from the courſe which they ſhould walk in. For though many ſcorners and profane perſons doe trample goodneſſe and good men vnderunder their feete; yet the beautie of pietie and Chriſtianitie doth much moue and auaile with many. As we ſee by Peters words to Chriſtian women, where he ſaith: Let the wiues be ſubiect to their huſbands, 1. Pet. 3.1.that euen they that obey not the word, may without the word be wonne by the conuerſation of their wiues.

But eſpecially, if Gods ſeruants would, as opportunitie is offered, ſhew their louelove in ſeeking to win them to God, and to help them towards eternall life; much more ſhould they perſwade them to forſake their bad courſe, and to embrace a better. As our Sauiour Chriſt talking with that woman of Samaria, brought her to repentance.Iohn 4. And this be ſaid of the ſecond meane of the conuerſion of the Iaylor, though farre off: which as it was a degree before the former, ſo they who are moued as hee was, are ſenſiblie ſet forward, as he was; though I denie not, but that many comming thus farre, and further from their euill courſe, may yet be farre enough off from true conuerſion.

But let vsus heare the third meane,The third meane: His cleauing to the Apoſtles. which the ſecond now ſpoken of, procured and brought foorth: and that is a neerer degree to goodneſſe, then the former. And this it is, that he conceiued ſo well of them, of Paul and Silas, I meane, that for all the commandement of the Magiſtrate, hee brought them out of the priſon, and fell downe before them, in token of reuerence to them, and ſo fell to neere acquaintance with them, who being good men, it gaue hope of his further good taking by them. And here I will ſtay a while to teach how we may profit by this.

To this end, this I ſay,The benefit of familiaritie with Gods ſeruants. that as his neere clinging and cleauing to them, was another meane to bring him to true conuerſion; euen ſo God vſeth the familiaritie and acquaintance that wicked men hauehave with his ſeruants▪ to this end, that they may diſtaſte their former courſe, and bring them to heare the word preached, and ſo in time to be changed. Thus many become beleeuers in Chriſt, by companie and acquaintance with Preachers; who being appointed by Chriſt to be fiſhers of men, doe ſhew the louelove to them,Matth. 4.19. Iohn 21.15. that Chriſt ſhewed to themſelues before, that if they be men of God indeed, they will lay open to them their treaſures, which they hauehave gathered out of the hoard of the Goſpell, and impart the ſame vntounto them.

For although many of that profeſſion, I meane the Miniſterie, be blinde themſelues in the myſterie of ſaluation, and others who hauehave knowledge in the letter, yet for want of louelove are vnprofitable, and rather puffed vp with their knowledge, then carefull to doe good with it, to the perſwading of men to faith thereby: yet they whom God hath trulie inlightened, doe farre otherwiſe. For they hauing daily before their eyes the words of the Lord Ieſus,Iohn 21.15. that as they louelove him they ſhould feed his lambes and his ſheepe; and againe, that they who turne many to righteouſnes, Dan. 12.3.ſhall ſhine as the ſtarres for euer and euer; they labour through louelove to perſwade them to giuegive ouer their ſinfull and bad courſe,Pſal. 34.8. and to taſte and ſee how good the Lord is in his word, to ſuch as turne to him.

And the people who conuerſe with ſuch, if they be appointed to ſaluation, ſhall embrace ſuch kindnes offered vntounto them, and how farre off ſoeuer they hauehave been from the aſſurance of it, and from true godlineſſe, yet, by good inſtruction and example, they ſhall moſt readily looke after both. And thus God wrought in the Iaylor, and thus he worketh in many. As examples hereof are many in the booke of the Acts of the Apoſtles, where Paul trauelled among the ignorant nations; ſo I can truly ſay, vponupon mine owne remembrance almoſt fortie yeeres agone, (and yet in thoſe times the light of the Goſpell ſhined nothing ſo cleerely as it hath done ſince) that by familiar companying betwixt the faithfull Miniſter of God and the ignorant people, the Lord wrought wonderfully and mightily amongſt them. And I am ſure the fruit of the Goſpell that hath been ſince in thoſe parts, (that I ſay no more) and that is to be ſeene at this day, did flow from that well-ſpring, and had the beginning there. The Lord did bleſſe weake meanes, when they were vſed in ſimplicitie, and that in admirable manner, when the ſubtiltie of the wicked was not yet at thoſe times growne to ſuch an height, to diſmay the people in their firſt beginnings. But ſince thoſe daies, ſome of them, though ſeeking to grow vp in further meaſure of knowledge and grace, and to bring on others by their example, hauehave met with ſuch diſcouragements, that they hauehave not anſwered (I ſpeake not of all particular perſons) as many other hauehave done, to the hope that they gaue ſo long before, by many degrees.

But while I ſhew how the Iaylor and many other hauehave taken ſo great good by the companie and fellowſhip of Gods ſeruants, it is not to be paſſed by,Many that may enioy this benefit, looke not after it. how little vſe many make of ſuch good meanes now a daies. Who although they dwel neere godly Preachers, yea and are readie enough in ciuill manner to hauehave their conuerſing with them, yet in things pertaining to God and to eternall life, they hauehave no appetite to them. Which I ſpeake to their ſhame, ſeeing ſo much good might be gotten thereby. For what though they dwel neere ſuch, and hauehave thereby acquaintance with them, yet many further off, ſeeking heartily to take good by them, are in farre better caſe, and ſhew themſelues farre wiſer, becauſe their deſire is farre greater to benefit themſelues by them.

For euen as the corne that is kindly ſowen in the field, though it be held backe by vnſeaſonable weather, is in farre better caſe, then that which groweth on the houſe top, though it be forwarder in the blade, and commeth ſooner to earing: Euen ſo it is with them, wiſedome is eaſie to finde of them that ſeek it diligently, though they be further off from the meanes, then they who may enioy them with more eaſe, when there is not an heart in them to take good by them as they may. Thus ye ſee the firſt three meanes, though a farre off, by which God brought the Iaylor, and ſo doth many other by the like, to conuerſion. All which degrees tending thereto, though I grant, that many goe beyond them all, and neuer attaine thereto; yet in thoſe who hauehave been further off, if they be ſuch as God will call, they hauehave brought them on in ſuch wiſe, that they hauehave ſet them forward to faith and repentance.

Ye hauehave heard laſtly of the meanes of the Iaylors conuerſion, which are more remote and further off:The meanes of the Iaylors conuerſion which are more neere. Now follow thoſe which are more neere, and did effect the ſame. Of the which the firſt is,1. His queſtion about ſaluation. that he queſtioned with them about his ſaluation ſaying; Sirs, what muſt I doe to be ſaued? And that we may know that he asked not this queſtion, idlely, vainly, or curiouſly; but ſeriouſly from his heart, and being vrged by neceſſitie, it is ſaid, that hee came trembling, and fell downe before them: and in that feare and terror hee moued the queſtion. Whereby it appeared, that hee had heard ſomewhat from them, that cauſed feare of Gods wrath, and doubting of, and about his ſaluation, and thereby was brought ſo willingly vntounto them to ſeeke helpe. And this came neerer the matter, I meane his conuerſion, then all that went before.

Doct.And now for our inſtruction, this teacheth, that when a wicked perſon,Whē a looſe perſon doubteth that all is not well with him, he is in the way to true conuerſion. who hath walked at his owne libertie, ignorantly, and profanely, as the moſt part doe, whether hee hauehave any light and wandring thoughts about his ſaluation, or no; I ſay, when ſuch a one beginneth to tremble and feare that all will not goe well with him, but that his ſins hauing found him out, doe threaten his damnation, and thereupon beginneth to make queſtion about his ſaluation, what hee ſhould doe to attaine to it; then hee commeth toward conuerſion and true repentance; then there beginneth to be ſome hope of him: And although, I know that ſuch fearefull thoughts doe ſometime vaniſh and come to nothing, and in ſome they breake into raging and deſpaire, when they bee not kindly and ſeaſonably wrought vponupon, yet where no ſuch tozing and breaking of the heart is, there (without all doubt) the partie remaineth farre off from all likelihood of turning to God.

For notwithſtanding we iudge charitablie of them, who reſort ordinarily and willingly to the preaching of the Goſpell; yea and conceiue hope of others alſo among vsus, though further off from goodneſſe then they (as being meere worldlings, ignorant, or vaine perſons) and we waite when God ſhall call ſuch to repentance (for he bringeth out of both ſorts thereunto); yet till ſuch time that they beginne to complaine of their eſtate, and to crie out, not only ſuſpecting that all is not well with them, but alſo know it to bee ſo, at leaſtwiſe feare and feele it, and ſo aske counſell about it, there is no ſound approching neere vntounto God, to ſpeake as the Scriptures doe, namely, that the whole need not the Phyſition, Matth. 9.12.and that it is the ſick-hearted ſinner, which ſeeketh ſeriouſly for merciemercy and forgiuenes.

For as all that repaire to Markets and Faires, goe not to buy, (but many are wilie wanderers, who goe to gaze,Gen. 34.1. to ſee and to be ſeene, as Dinah did) but ſuch as want prouiſion for their families both cheape and buy; euen ſo, they who are pinched with ſeeing their neceſſitie and want of Gods fauour, and yet are perſwaded, that without it, they cannot bee ſaued, nor hauehave any peace; they beſide going out to heare, will alſo queſtion further about their eſtate, and in the heauineſſe of their hearts will ſay to the Lords Merchants, who are furniſhed with all ſtore fit for them; Sirs, what ſhall we doe to be ſaued? that ſo we may attaine thereto.

But this is further to bee marked,VntoUnto whom ſuch ſhould repaire. that as the Iaylor heere ſought out for himſelfe, and moued queſtion about his ſaluation, was perſwaded that they were both able to tell him that which hee asked them, and was reſolued, as wee ſee by that which followeth, to reſt vponupon and embrace their anſwere, as from God; ſo there muſt bee in thoſe who are pricked in their conſciences, ſo much wiſedome, as to repaire to thoſe men and brethren, Acts 2.37.who can and will reſolue their doubts, and they muſt bee alſo readie to receiue the ſame from their mouthes, as from the meſſengers of God, when it ſhall in the euidence of the ſpirit, and the perſwaſion of their conſciences bee deliuered vntounto them. For the word of God being rightly applied, will work kindly vponupon them, and quiet them, whereas other comforts will not faſten on them, nor ſatisfie them.

But vntill men doe begin to queſtion about their eſtate, they are in no forwardnes toward their ſaluation. Queſt. If it bee asked, whether all muſt of neceſſitie moue queſtions about it, Anſw. I anſwere, yea: vnleſſe ſuch doubts as ariſe about the ſame, be cleerely anſwered by publike preaching. And yet herein they who propound them, muſt be wiſe and prepared, (as I hauehave ſaid) to be directed by the anſwere which ſhall be giuen them from God;Acts 10.33. euen as Cornelius ſaid vntounto Peter (when he came to his houſe to tell him what he ſhould doe,) of himſelfe, his kinſmen and eſpeciall friends; Wee are now here preſent before God, to heare all things that are commanded thee of him. And thus much of the Iaylors queſtion, one of the neerer meanes of his conuerſion.

The ſecond meane: The Apoſtles anſwere.Now followeth another of them, and that is the Apoſtles anſwere, namely, that hee ſhould beleeue in the Lord Ieſus, and he ſhould be ſaued. This therfore is well to be conſidered. For this was the thing which he ſtood in need of, and that, without the which he could not be ſaued. For hee being alreadie throughly troubled in his conſcience, needed not to bee vrged to ſorrow and prick of heart, fearing damnation alreadie for his horrible ſinnes; but had need of comfort rather through the forgiuenes thereof, which hee could no otherwiſe obtaine, but by faith. And therefore they required this of him, namely, that he ſhould beleeue in the Lord Ieſus for the remiſſion of his ſinnes, rather then any other thing, becauſe hauing this, the louelove of Chriſt which hee ſhould ſee thereby towards him, would conſtraine him, ſooner then any thing elſe, to ſet vponupon, and endeuour after the doing of his will, which is repentance.

Faith is not in our power, but the free gift of God.Neither let any here gather by this, that it was in his power to beleeue, faith being the free gift of God, but it was neceſſarie that hee ſhould know ſo much, namely, that hee muſt beleeue, to the end he might both be the better prepared to aske and learne of them how hee ſhould come to obtaine it, and alſo eſteeme more highly and preciouſly of it, which is the next way to come by it. This point is the more to be marked, becauſe that which I hauehave ſaid of the Apoſtles words to him, muſt without any further labour, be receiued and applied to all that are in the ſame eſtate that he was in.

For (to make this former expoſition of their words to ſerue alſo for doctrine) what is needfull for any which are as the Iaylor was, terrified and troubled with the feare of hell, and ſtricken with the wound of conſcience for their ſinnes; I ſay, what is needfull to ſuch in any ſort, like vntounto this, that they ſhould know they are all waſhed away by the blood of Chriſt? which is all one as to beleeue in him, that he hath pardoned them.Luke 19.10. For to ſuch as ſo feele themſelues loſt, is the promiſe made, ſo that they beleeue not before the time, but hauehave good leaue and libertie from God ſo to do, neither therefore ought they to neglect or refuſe ſo to doe, while they feele what need and deſire they hauehave of it. And this be ſaid of the Apoſtles anſwere, which was the ſecond meane of the Iailers conuerſion, more neare.

The third followeth, which was their preaching of the word of God vntounto him, whereby he was brought to beleeue,The third: Their preaching of the word of God vntounto him. and ſo to be conuerted. Heere for the clearing of this point, becauſe it is not particularly expreſſed what doctrine they preached, but only in generall, the word of God, it need not trouble any, what the things were which they taught; for ſeeing it is ſaid afterward, that he beleeued, it is manifeſt, that they preached of ſuch points to him as might worke and beget faith in him. And ſeeing he was alreadie terrified, and full of anguiſh for that he ſaw himſelfe in the eſtate of damnation, it is certaine, that they told him that he was in the way to receiue merciemercy.

And it is alſo out of doubt, that they preached this,What things they taught him out of the word. that Ieſus Chriſt came into the world to ſaue ſuch as (in the caſe in which he was) were void of all other hope. And that they taught him to applie wiſely and kindly his merits, as the only remedie and medicine fit to heale his deadly and running ſore: and that they heartened and encouraged him in Chriſts name, to lay hold of the ſame, and to beleeue and to be perſwaded, that he was giuen and ſent into the world of his Father, to ſaue and deliuer from endleſſe thraldome and woe, ſuch miſerable ſinners; and alſo that they anſwered his obiections, namely, that he doubted he came not to ſaue ſuch great ſinners as he was, and ſuch like. For this is the doctrine that he had need to be throughly inſtructed in, and furniſhed with, and all to this end, that he might be bold to beleeue it.

Thus they preaching vntounto him, and confirming in him that which he had, namely, the deſire he had in that heauie eſtate of his, to be ſaued; and helping him to that which he had not, that is, the promiſe of eternall life; God ſo wrought in him thereby, that he embraced it, and reſted vponupon it by faith, ſo that he, euen he appeared then, to be one of them for whom Chriſt died, and whom he came to ſaue: according to that which is ſaid by the Apoſtle, faith commeth by hearing of the word of God preached:Rom. 10.17. verſ. 10. and againe, with the heart man beleeueth vntounto righteouſneſſe, and conſequently to ſaluation. To that doctrine they (I meane Paul and Silas) added alſo this, that he which beleeueth,1. Iohn 3.3. and hath the hope that maketh not aſhamed, purgeth himſelfe alſo from the ſinne that he findeth in himſelfe, that as he is made the adopted ſonne of God, ſo he endeuoureth to reſemble his father in purity, of the which more ſhall be ſaid afterwards by a fitter occaſion. And this of their preaching.

And this which I hauehave ſaid of the preaching of Paul and Silas to the Iailer, doth likewiſe inſtruct vsus, that the ſame doctrine is to be preached to all ſuch as are in his caſe, and they muſt know it, who heare; that if at any time God exerciſe them, as he did him, with a troubled conſcience for their ſinne, and an vnfained deſire to be ſaued, they may long for the ſame promiſe of life, and as they ſee what need they hauehave of it, may be readie to embrace it, and by faith to reſt vponupon it, that ſo all teares may be wiped from the cheekes of their ſoule, and they may be ſoundly comforted, or at leaſt ſtayed for the time, as their weakneſſe will permit.

For this is the firſt and eſpeciall fruit of preaching to ſuch as groane vnderunder the burthen of their ſinne, and lament after God, longing for pardon: there is nothing able to eaſe their conſciences and to giuegive reſt to their ſoules, beſides this, namely, that they beleeue that Ieſus Chriſt is as readie to releaſe them of their ſinnes, as they be deſirous of it, and that they hold this as confidently, as they beleeue any article of their faith. Note. But the chiefe difficultie about this matter is, to be fit and prepared for this faith, that is, to feele indeed that they ſtād in need of it. For hereby the Iailer was before many a thouſand Proteſtants at this day, euen before he beleeued, in as much as he ſaw in what woe he was, and earneſtly de…ired to be deliuered out of it, which is not only wanting in the greateſt part of hearers, but as hard to perſwade them to it.

Euen ſo,That he ſo ſoone beleeued, was more then ordinarie. it was more then common and ordinarie in the moſt hearers, that he ſo ſoone and eaſily beleeued in Chriſt, that is to ſay, while they preached to him. For although faith come by hearing, yet it is not alwayes attained at the time of hearing, eſpecially in ſuch a meaſure that a man can affirme and profeſſe, that he beleeueth, and ſo is able to crie Abba,Rom. 8.15. that is, to call God Father, No nor immediately after neither, for the moſt part, doth a broken hearted ſinner receiue ſuch light to beleeue; but is holden in doubting and feare, and troubled with the greatneſſe of his ſinnes, and with many other obiections. For though Lydia, Zaccheus, and ſome other,Act. 16.15. Luke 19.8. by Chriſts and the Apoſtles preaching beleeued by and by; yet with many it was otherwiſe, euen a harder matter, and namely with Paul himſelfe, who was not comforted nor releaſed of his ſinnes and burthen of griefe by Chriſt at Damaſcus gates, whē he was caſt downe & terrified by him,Act. 9.8.9. &c. but ſent into the citie to receiue further light and ſatisfaction to his heauie heart from Chriſt by the miniſterie of Ananias, a diſciple in the ſame citie; he was his inſtructer, who, if Paul had not now by Chriſts gratious goodneſſe, been conuerted, ſhould hauehave hauehave bin his priſoner. And this I thought good to ſay, which may be in ſtead of an anſwere to ſuch as obiect in theſe our dayes, that many lie in ſorrow and feare many daies, and ſome, whole yeeres before they beleeue and receiue comfort, and ſeldome at the ſame time, when they are wounded and troubled firſt for their ſinnes.

I ſay,Why ſome are holden vnderunder heauines longer then other. God doth not alwaies keepe one and the ſame time in raiſing vp ſuch as are brought low in themſelues by the ſight of their ſins, but ſometimes doth it ſooner, ſometimes later, euen as the ſeed that is ſowen, commeth not vp alwaies together. And ſome are ſtayed and eaſed of their feare and griefe before other, both becauſe they are not fit nor able to go vnderunder it any longer, and alſo that their example may encourage other not to be diſmaied, and that they themſelues being ſet at libertie, may the ſooner helpe their brethren out of bondage. And ſome are holden vnderunder a longer time, other becauſe they hauehave not been touched deepely, but only in a paſſion, nor in good aduiſedneſſe, but in a raſh heate and zeale, whoſe hot pangs are ſoone cooled without any comfort, or if they hauehave been truely humbled, yet for example to others or ſome other end beſt knowne to God. And yet this I ſay, for the auoiding of ſcruple and doubt about this matter,He is kindly pricked, who is kindly healed. that he is kindly pricked, who is kindly healed; namely, who is partaker of faith vnfained, and prooues the ſame by a godly and repentant life after, come it ſooner or later. And this be ſaid of the meanes, both further off and nearer, by the which the Iailer was brought to beleeue; and of his faith it ſelfe.

THE THIRD SERMON VPONUPON THE SAME TEXT.

HAuing ſpoken of the points of the diuiſion, that is of the meanes by which he was brought to beleeue, and of his beleeuing it ſelfe. Before I proceed to ſpeake of the fruits of his faith, I will note briefely ſuch particular things beſide, as both the text offereth fit occaſion of, and alſo will illuſtrate the ſtorie of his conuerſion more clearely, from the 28. verſe to the 33.

Verſe 28.Paul ſeeing this miſerable Iailer in this extremitie, that he was at the point to hauehave killed himſelfe, what doth he? It is worthie our marking. He doth not ſuffer him to kil himſelfe, but cals to him to ſpare himſelfe. Paul might hauehave had a good pretence to hauehave let him go on to lay violent hands on himſelfe. For God had ſhaken the earth, to ſhew himſelfe angrie with the Iailer for his crueltie againſt his innocent ſeruants: and now (as it might hauehave ſeemed) he would make this man a ſpectacle to perſecutors; and Paul, if he had been many a man, would hauehave ſaid, let him kill himſelfe, I ſhall the more eaſily eſcape. But he ſhewed that his mind was farre from reuenge,Rom. 12.21. and readie to requite euill with good. And therefore he cals aloud to him, leaſt through diſtance of place, or his paſſion, he ſhould not hauehave been able to heare him.

Whereby we muſt learne, not only to do no hurt,Doctrine. but to louelove our enemie, according to Chriſts commandement, euen as if he were our friend. Therefore Moſes ſaith;Exod. 23.5. If thine enemies oxe or aſſe fall vnderunder the burthen, thou ſhalt helpe him vp againe: And as the Apoſtle ſaith, be not ouer come of euill, Rom. 12.21.but ouercome euill with good.

Alſo Paul takes away his feare, ſaying, we are all heere: which he did, that the Iailer might ſtay himſelfe from hurt, and be fit to attend further vntounto good inſtruction; for in great feare a man is fit to do no good thing. Thus gratiouſly God doth deale with vsus, to releaſe vsus, when we are bound faſt, and when we are, as it were, running vponupon the ſwords point, and ruſhing to our owne deſtruction, Note. he holdeth vsus backe, and in the extremitie of feare deliuereth vsus, that we may afterward ſee ſome great good effect to come thereof, as heere is to be ſeene in him.

Heere now the Iailer begins to ſtay himſelfe,Verſe 29. but yet betwixt hope and feare, he cals for a light, to ſee if it were as Paul ſaid, and leaping in, and trembling yet with feare, and finding all things to his deſire, he falles downe before Paul and Silas. The ſhaking of the earth and the ſetting open the doores amazed him, but when he ſaw that none of the priſoners were fled, this was yet more admirable vntounto him. And this ſtrucke into his conſcience an accuſation of himſelfe, for his hard vſage of theſe men, whom he ſaw ſo kind to him, and carefull of his good, perceiuing indeed that the miracle was wrought for their ſakes. Whereby God ſheweth how neceſſarie it is for men to be caſt downe and abaſed, before they be raiſed vp: as we ſee in him, in Manaſſes, and in Paul at the gates of Damaſcus, and many other; for great is the pride, and ſtrong is the ſtoutneſſe of mans heart.

Then becauſe the place where they were, was loathſome,Verſe 30. and vnfit for ſpeech to be had in it, he bringeth them out, not fearing what the Magiſtrate ſhould ſay vntounto him. Which cleerely ſheweth, that many which ſhew crueltie againſt Gods innocent and faithfull ſeruants, if they did a little better know and conſider, who they are, in what account with God, and alſo if they would bethinke themſelues how vile they themſelues hauehave been, would become more calme and kind vntounto them, and be wounded for their owne great ſinne againſt them.

But he proceeds further, and deſires to be inſtructed of them, and that in the moſt waightie matters of all. As if he ſhould hauehave ſaid, Sirs: I ſee now it is true, which I beleeued not, that ye are the ſeruants of the moſt high God, and this ye hauehave made apparent to me. For I, like a moſt vile beaſt, put you in the dungeon, but I ſee, he regards you, and ſhakes the earth,, and workes wonders for your ſakes. You hauehave ſaued my life, for I was but a dead man. Now ye hauehave ſhewed ſuch care of my life, ſhew me, I pray you, the way to eternall life. What ſhall I do, &c. He thus ſheweth himſelfe willing to heare and learne of them, and he acknowledgeth them able to ſatisfie him therein.

And indeed then are men in good way to true conuerſion, when they are thus teachable, and when they are perſwaded that ſuch as they repaire vntounto, for direction and comfort, are meete to reſolue them. And they who are the elect of God, do conſult and take counſell what to do, of them whom God hath ſent with the word of reconciliation. Theſe are guides ſent of him to bring men into the right way, and to guide them in it.

O the wonderfull worke of God! would the Iailer thus hauehave attended to learne of them, if God had not drawne him? would hee that had ſo cruelly vſed them, hauehave come to bee taught of them? nay, would he not hauehave vſed them worſe? The Lord therefore meekeneth him, and maketh him a veſſell fit for grace to be powred into. And although many that God humbleth with his terrors, become not humble indeed; yet it was otherwiſe with him. Obſerue heere what a change God can make, hee that ouernight would not hauehave heard them,How the Lord can change a vile ſinner. though they had fallen downe at his feet to entreate him, now he fals at their feet, deſiring them to teach him.

Euen as the Lord promiſed to the Church of Philadelphia, that he would make them that were of the ſynagogue of Satan, Reuel. 3.9.to come and worſhip at their feet. A great comfort to all faithfull Ministers.This among many other miniſtreth comfort to all faithfull Miniſters of God, for hereby he teacheth them, that hee can meeken the proudeſt, when he ſeeth good, and therefore they ought to reſt contented in the carefull diſcharge of their duties. But if he do not, yet it ſhall be little to their reioycing in the end, who after all meanes remaine hardened.

Paul readie to teach in ſeaſon and out of ſeaſon,Verſe 31. taketh the opportunitie, ſeeing him as the hot iron, fit to be wrought vponupon: euen as he did to Agrippa, and as godly Miniſters ought to do. And in bidding him beleeue, they preached not the Law, (as I hauehave ſaid before) becauſe they ſaw him humbled, but powred oyle into his wounds.Faith alone ſaueth. A full anſwere to ſuch: for Chriſt hauing life in him, it followeth, that he that hath him, that is, by faith layeth hold on him,1. Ioh. 5.11.12. Rom. 3.28. Galath. 2.16. hath life alſo. And faith alone ſaues, as Paul teacheth in all his epiſtles, and therefore is the popiſh doctrine falſe and diuelliſh,Popiſh doctrine erronious. teaching that we are ſaued by workes, as cauſes. For then is Chriſt no perfect Sauiour, if we helpe him in the ſatisfying for ſin, and in meriting heauen. And as for the obiection out of Iames, Iames 2.24.that we are ſaid there to be iuſtified by workes, his meaning is, that we are iuſtified thereby before men, to be faithfull as Paul teacheth, and no otherwiſe; and therefore this is a maine ground to ouerthrow Purgatorie, merits, Maſſe, &c.

And Paul labouring to make as plentiful an harueſt to the Lord as he could, puts him in mind, that not himſelfe only, Paul couetous to winne ſoules.but his houſhold alſo might be ſaued. See wherein he is couetous, euen to winne ſoules; thus putting the Iailer in mind of his dutie, that is, to hauehave his familie inſtructed in the way to ſaluation. For maſters of houſholds are not only to ſeeke the way to heauen themſelues,The duty of maſters of families. but they muſt hauehave care of all that be vnderunder their roofe. Command. 4. Thou and thy ſon, Exod. 20.10.and thy man ſeruant, and maid ſhall keepe holy the Sabbath; and not ſuffered to run and roaue at their pleaſure, no more then to toile. And ſo the Miniſters of God are in like manner to labour with, and draw them on, as well as the other.

The Iailer by and by brought them to heare,Verſe 32. that they might beleeue & be ſaued: yea though it might hauehave ſeemed to hauehave been out of ſeaſon, being after midnight, which is to the iuſt reproofe both of maſters that will not bring their ſeruants, and of ſeruants that will not be brought from their gaming, and worldly dealings, on the Sabbath day to be inſtructed.

An excellent example of pain in teaching.Alſo in Paul is ſet out an excellent example of paine in teaching. It was midnight, they had not ſlept, they were ſore and hungrie; yet their calling makes them forget all: as our Sauiour in the fourth of Iohn, being wearie, hungrie, and thirſtie,Iohn 4.32.34. yet hauing opportunitie to commune with the woman of Samaria, forgets them all. And ſo ought Gods Miniſters to do, when he offereth opportunitie, the paine and labour to ſeeke the ſaluation of men ought to ſeeme none to them, but pleaſure.

And as he taught him, that he muſt beleeue in Chriſt, ſo he preached him out of the word of the Lord.Rom. 10.14. For How ſhall they beleeue in him, of whom they hauehave not heard, as the Apoſtle ſaith? therefore he teacheth him to know Chriſt. For a cleare and diſtinct knowledge of him is neceſſarie, before we can beleeue. And not only he preached Chriſt, but alſo more generally the word of God, that is, euen other things to aſſure them of Chriſt.Gods word the foundation of faith. And that muſt be the matter of our preaching, we muſt not build our faith on the word of man, but of God; and great reaſon. For faith vpholds a great waight; euen our ſaluation lieth vponupon it. Faith in Chriſt therefore needs a ſtrong foundation, and ſuch an one is Gods word, that which is built on it, is built on a ſure rocke: mans word is ſandie, not able to beare vp any thing.

The effects of his faith.And thus hauing briefly noted (as I promiſed) other things in the text, I will returne to the points following in the diuiſion of the text. Therefore now follow the effects of his faith, which alſo are the fruits of it. Theſe, as they are ſet downe heere, and ſuch as for that time, he had opportunitie to ſhew, by which alſo we may certainly gather that other fruits of faith were in him, theſe (I ſay) may be referred to three, The firſt was his baptiſme: the next his reioycing for his owne and his houſholds beleeuing: the third containe certaine duties of merciemercy and louelove, as his bringing them out of priſon into his houſe, his waſhing their ſtripes, and refreſhing of their hungrie bodies with meate.

Where firſt note this generally,Good workes follow faith. that good workes follow faith, as the heate doth the fire. So ſoone as the theefe beleeued, he confeſſeth Chriſt, & ſheweth other fruits of his faith, ſuch as in that time he could. So this man doth the ſame by his louelove to Gods ſeruants. And he doth it immediately, euen the ſame houre of the night: as they were readie to teach; euen ſo was he, to miniſter to their neceſſities. But this doctrine is manifeſt, looke we into the particulars. Of the which I will begin with that which moſt neerely concerneth this matter, and that is the ſealing and confirming of his faith,The first fruit of his faith: He receiued Baptiſme. and the making of it ſure vntounto him, that he beleeued indeed, I meane, that he was baptiſed.

For what would a man in his caſe deſire more, then to hauehave proofe and teſtimony that he beleeued, when thereby he was partaker of Chriſt, and of eternall life? And Baptiſme was an open badge of Chriſt, and of his righteouſneſſe receiued by faith: euen as Circumciſion was vntounto the Fathers in the old Teſtament. Obiect. But what haſte, ye will (perhaps) ſay;Rom. 4.11. could not that be deferred till day at leaſt? for it is ſaid, he was baptiſed in the ſame houre of the night, after they had preached to him and his houſhold, which was a little after midnight. Anſw. I anſwere, it is not to be maruelled at, that he deſired ſpeed in that ſo waightie a matter. For they that hauehave faith, thinke long, till they may hauehave it ſealed and ratified. And is there not good reaſon thereof?

If a man had the writing of a great inheritance paſſed ouer to him, would he not thinke it long, till he had the ſeale? And great matters were that night paſſed ouer by the Lord to him: euen heauen, life, ſaluation and happineſſe. Theſe therfore he deſireth to hauehave Gods ſeale ſet vntounto. And ſo as he may hauehave this, he cares not for his ſleepe, or his eaſe, neither feares he any trouble that might enſue vpō it.Doct. And this teacheth al ſuch as God endueth with faith,Deſire to hauehave faith confirmed. whē they hauehave ſought it earneſtly, to ſeek by al means ſpeedily to hauehave it confirmed vntounto them, and to get all poſſible teſtimonies thereof. For as nothing in the world is ſo precious as it is, and therefore not with like care to bee ſought: ſo neither is any thing with like regard to be preſerued and witneſſed to them that hauehave it.

Which I ſpeake as well for the ignorants ſake, who know not that there may many euidences be gathered of their ſaluation: as to ſtirre vp thoſe who hauehave better vnderſtanding, who though they know it, yet find many wayes to hinder themſelues from this benefit. For it may iuſtly be complained of, that it is too ſlightly looked after, of the moſt part. But to ſet downe any of them heere, I forbeare, becauſe I hauehave done it in many other places, and ſome follow immediately to be mentioned.

The ſecond fruit of his faith: Ioy.The next fruit of faith, which alſo (to make good my laſt ſpeech) is an infallible token of eternal life to them that hauehave it, is ioy, for that he beleeued in God. Which being rightly vnderſtood,Luke 8.13. is no leſſe. For although many heare, and receiue the word with ioy, becauſe they heare moſt precious and ſtrange things brought to light by the preaching of it: yet this is not the ioy I ſpeake of: but to hauehave inward peace and ioy through beleeuing that al ſinne is put away, which ſometime weighed vsus downe for the feare of hell deſerued, and ſore diſquieted our hearts: this ioy, I ſay, is a fruit of faith, and a token of ſaluation, as Saint Paul ſaith, we hauehave peace with God, Rom. 5.1.which cannot deceiue vsus, if we be once by faith iuſtified.

For when we who were without hope ſometime, yea in great feare that we ſhould neuer ſee God in his glorie, ſhall come to hauehave our hearts eaſed,Matth. 11.28. Hoſe. 14.3. and find rest to our ſoules. Is it not a ſure argument, that God hath put away all our iniquitie, and receiued vsus graciouſly, no more to turne his diſpleaſure and angrie countenance toward vsus? what is able to make vsus ioyfull, but that perſwaſion? and yet, if that can do it; it followeth alſo, that by ſuch ioy we hauehave that which cauſeth it. Obiect. And becauſe many boaſt of falſe ioy, from which none can diſſwade an Hypocrite; therefore who can be ſecured from feare of it, but he may, (ye will ſay) be deceiued? Anſw. I anſwere, as the painted fire may be diſcerned from that which burneth indeed, ſo may the beleeuers ioy be diſcerned from the other: euen as true ſorrow, which is ſorrow indeed, may be, from that which is counterfeit.

For as Salomon ſaith, the heart knoweth her owne heauineſſe, and the ſtranger ſhall not be partaker of her ioy;The difference betwixt true ioy and counterfeit. ſo thereby we may gather, that as heauineſſe is felt, ſo is ioy alſo, which no other but he that hath it, can hauehave any part in. For the other trieth it not in the true weights of Gods word, which is proofe enough, that it is frothie, deceiueable, and not ſound. whereas the true beleeuer thinketh he can neuer beſtow too much labour to know that his comfort is wrought by God, and ſhed into his hart by the holy Ghoſt, Rom. 5.5.becauſe it is his crowne and glorie, and that wherein his happineſſe conſiſteth;Act. 8.8.39. as the Queenes chiefe chamberlaine, the people of Samaria when they were conuerted by Philip, and the other churches of Iudea, and Galile did well teſtifie.

Neither let this trouble any,Why Gods people want this ioy. that the godly do oft want this ioy, yea and hauehave it many times drowned with deepe ſorrowes, cauſed by ſinne and afflictions. For they want it at no time,Pſal. 51.12. Iohn. 16.20. but to the end they may returne to God againe by feruent prayer to recouer it; and tribulation muſt be admixed with it, while they liue heere, although it cauſe ſorrow, which yet drieth vp much ſinne, and without which tribulation, they ſhould be too high minded.2. Cor. 12.7. And when they hauehave the beſt times of reioycing heere, they muſt know, that as they are imperfect in all things, ſo are they alſo in this, God ſo diſpoſing it in his wiſe prouidence, ſeeing alſo their life is a ſowing in teares, while they liue in the fleſh,Pſal. 126.5. although they endeuour as they are commanded,Philip. 4.4. to reioyce in the Lord alwayes. And this of the Iailers ioy, being the ſecond fruit of his faith.

The third followeth, which being his louelove to them,The third fruit of his fa…th: his louelove to the Apoſtles. containeth in it many particulars, euen ſuch as he had opportunitie to ſhew vntounto them. For they being in the inward darke dungeon, what better fruit of his louelove could he ſhew them, then to bring them out into his houſe? Secondly, they being wounded and pained with whipping and ſcourging, what could be more welcome to them then to hauehave their ſtripes waſhed and bathed, eſpecially by him through pitie and compaſſion, who had himſelfe made the wounds. And thirdly, they being alſo hungrie (for they were long kept without meate) how could he at that time better ſhew his louelove to them, then by feeding and ſo refreſhing them? All theſe three therefore together, how great louelove did they teſtifie towards them? To the which may be added his reioycing for the conuerſion of his houſhold.

Doct.Cruell men coruerted be kind.All which ioyntly conſidered do teach vsus, that how cruell and barbarous ſoeuer men hauehave been in the time of their ignorance and vnbeleefe, to the faithfull preachers and ſeruants of God; yet if the Lord plucke them out of them, and giuegive them new hearts,Eſay 11.6. &c. he will endue them alſo with new qualities and behauiour towards them. Is it not a worthie thing to behold a brutiſh and ſottiſh mad-braine to be thus changed into a louing and well gouerned Chriſtian? and this being wrought by the ſound preaching to him of the word of God, the Lord working in him thereby, who can chuſe but commend and highly approue of ſuch a change?

No worſe fruit would the fame preaching bring foorth in others, if men worthily and highly price and reuerence that grace of God in him and ſuch others. The like may be ſaid of the people in the ſecond of the Acts,Act. 2.13.37. who railed on the Apoſtles, and ſaid, they were drunke with new wine, whiles they remained in their prophane eſtate, but when they had heard Peters ſermon which told them, in what a wofull and damnable condition they were, how did they reuerence them afterward, ſeeke counſell at their hands, and walke after their doctrine, hauing fellowſhip moſt ſweetly and kindly with the people of God? ſo that a man might hauehave ſaid, that the lambe and the lion did feed together.Iſai. 11.6.

And they that can find no ſuch fruit of preaching as the Iailer and theſe men did, but continue in their leaud, ſhameleſſe and prophane liues, and ſcoffe at them that do better, I bewaile their miſerable eſtate,Pſa. 12.4. 2. Pe. 2.3. their tongues are their owne, and their damnation ſleepeth not.

Particular fruits of his louelove.Now to ſhut vp al with a few words of the particular fruits of the Iailers faith, eueryevery one yeeldeth good inſtruction. For firſt, his bringing Paul and Sitas into his houſe out of the loathſome priſon, doth condemne his former act of caſting them in. Which ought to teach vsus, not to iuſtifie all that we do, further then Gods word will beare vsus out: which I ſpeake to the ſhame of them, who will hauehave all well to be thought of, that they hauehave done; yea, although many things hauehave bin done of them very offenſiuely, and though ſome of them might worthily make them bluſh and to be aſhamed. Euen ſo, it is great credit to them, who diſlike and in a godly ſort vndoe, I meane, repent of that,Pſal. 51.3. which they hauehave vngodly done.

The next of his actions, in that he waſhed their ſtripes, doth teach; that beſides the condemning of his ſcourging them before, he did as much as he could reuenge himſelfe of himſelfe.2. Cor. 7.11. For he put him ſelfe to reproch in waſhing their wounds, who ſought great credit by making them. A good fruit (doubtleſſe) of his godly ſorrow and repentance for his cruell fact, and it is to be likewiſe found in other who hauehave truly turned from any ſinne, as the woman in the ſeuenth of Luke, Luke 7.38.who made her eyes a baſen of water to waſh Chriſts feet, and her haire a towell to wipe them, whereas ſhe had before abuſed them both to laſciuiouſnes and wantonneſſe.Luke 19.8. And Zache to be reuenged of himſelfe for getting his goods vniuſtly, made a fourefold reſtitution, and gaue halfe of the reſt to the poore, to the end he might hauehave little pleaſure in the enioying of them, (that I ſay no more) which he had taken ſo great pleaſure in, by his vnlawfull comming by them.

The third fruit of his faith, was his ſetting meate before them. What? at midnight or ſhortly after? It was in good ſeaſon, they being hungrie and ſupperleſſe. And if our Sauiour ſaid well in Matthew, Matth. 10.41.that he that receiueth a Prophet in the name of a Prophet, ſhall receiue a Prophets reward, then did this receiuing and relieuing of them witneſſe no leſſe to him, and therefore it gaue teſtimonie of the faith which he had. Such liberalitie to the Saints, to giuegive thē not only for Chriſts ſake, which may be done to the vnbeleeuing, but becauſe they were deare vntounto him, is the like teſtimony to thoſe that, according to their abilitie, do ſhew it.

Which is to be marked,1. Cor. 13.2. becauſe a man may giuegive all that he hath to the poore in other reſpects, and yet, as Saint Paul ſaith, if he hauehave no louelove, by which faith worketh, it ſhall profit him nothing. I heartily wiſh that they who beleeue in Chriſt, were more rich in all other, and in this kind of good workes alſo. But yet this is to be knowne, that numbers of ſuch as hauehave giuen much toward the relieuing of the needie, looking to purge away their ſinnes by ſuch meanes, and to make God beholding to them for giuing to him or the poor that which is his owne, do nothing leſſe then merit or receiue any thing at his hands for the ſame; they ſhall (as I hauehave ſaid) profit them nothing. Euen as they to whom he ſaid for the like offerings;Iſai. 1.12. who required theſe things at your hands? And this of the third fruit of his faith.

Doct.From the which, and both the other particular fruits of the ſame, and of his louelove, this I adde, that whatſoeuer dutie of louelove can be performed to the ſeruants of God without the omitting of greater, as the workes of our calling, our health, the empairing of our outward eſtate, or ſuch like, yea or theſe in caſes of neceſſitie; ſuch duties (I ſay) are not to be neglected. Euen as the Iailer heere did, as he could, performe all theſe. And where that helpe is miniſtred mutually amongſt Chriſtians, as well in the beſt things as in the meaner, much outward and inward peace is there enioyed, good example ſhewed, as a fruit of the Goſpell, and good hope that many ſhall be gained and brought thereby vntounto it.

Note. And heere I do ſpecially deſire all people of God to heare me in two things moſt needfull to this purpoſe. The one, that ſuch as be of more hard, froward, auſtere and impatient diſpoſition, and yet religious, would take a little paine to bridle and ſubdue the ſame, and with grauitie and integritie, to be more amiable, that ſo they may diſcourage none of the weaker ſort. The ſecond, that ſuch as receiue helpe of their brethren, would not burden them, and wearie and diſcourage them from ſuch duties doing, by their vndiſcreet importunities, looking for that which is beyond their compaſſe for them to aske, or the other to grant, and yet to iudge and cenſure them for not yeelding vntounto them.

The fourth fruit.Now the laſt fruit of the Iailers faith, and that is touching his houſhold, followeth, that he reioyced that they alſo beleeued in the Lord. Therein he declared himſelfe to be a right kind and louing maſter, euen as he was a ſound and good Chriſtian: and alſo that he was become a faithfull friend vntounto Chriſt his maſter:Luke 159.10. who ſo counteth of all them that reioyce at the conuerſion of a ſinner. Euen ſo, ſuch maſters may hauehave good hope of their true profiting, and reioycing, that deſire to hauehave their houſhold to be a little Church: and beleeuers in Chriſt, and all other may know that Chriſt accounteth highly of theſe, who reioyce for them that of great ſinners are conuerted to God.

And thus to make an end of the whole ſtorie, as we will iudge of the ſtature and proportion of a Giant, by his hand or legge; ſo we may iudge of the Iailers whole courſe of life by theſe parts of it. That he was made a rare paterne in faith and godlineſſe, of a moſt barbarous and prophane perſon. Now wherefore ſay I this, but to the end, that many, who as yet are eſtranged from God and enemies to him, euen a farre off, may yet at leaſt bethinke and reſolue themſelues to returne againe vntounto him, and neuer to leaue off, till they bee truely come home, and hauehave more in them, then any reprobate that may fall away againe, can hauehave.

Sermons, Part 1

p. 1THREE SERMONS PREACHED ON ACT. 16. VERSE 25. &c.

THE SECOND SERMON CONTINVED VPonUpon the ſame text.

THE THIRD SERMON VPONUPON THE SAME TEXT.

THREE SERMONS PREACHED ON ACT. 16. VERSE 25. &c.