to call the righteous who so thinke themselues but the sinner to repentance So that to thirst for grace is no common grace of God and according to the price that the holy Ghost sets it at it aduanceth them that haue it farre aboue many florishers who yet beare no small shew of religion and goodnes And this I doe aduisedly and willingly teach and publish for their sakes who through Gods goodnes haue attained to this grace in some good measure and yet feare that they are of all other most miserable That they may see Gods mercy farre greater to them then they can be perswaded that it is But while they thus meanly account of their estate which is right happie yet I know there are other who come farre short of them in feruent desiring of holy and heauēly things and haue onely a desire to heare preaching at some time and as they say in their good moode and otherwise are as vaine and vnprofitable as others who yet will be ready to thinke themselues to be they of whom the Prophet here speaketh as it commeth to passe too cōmonly that they apply amisse cōfortable Scriptures to themselues which belong not vnto them and they to whom they belong indeed put them from them as fast through vnbeliefe as not pertaining to them I will therefore somewhat more fully and clearely set downe my minde agreeable to the Prophets about this thirsting Therefore that men may be able to proue without deceiuing themselues that they haue this thirsting which the prophet requireth to the which so precious a promise is annexed of obtaining that which they so desire we must vnderstand that foure things are requisite to be knowne The first is what are the true properties of thirsting Secondly the causes why God requires it Thirdly how long we must thirst Fourthly how we may best come to it Concerning the first the properties of it may best be seene by considering them in the naturall thirst and namely these two the one that he which thirsteth doth most hartily desire drinke so as he cannot be quiet but through the hope of it The other which also is consequēt to it is that if it be deferred he can do nothing but is ready to faint for want of it Both are most clearely to be seene in Sampsons thirst who hauing slaine a thousand men of the Philistims with the Iawe boane of an asse was sore a thirst and called on the Lord and said Thou hast giuen this great deliuerance into the hands of thy seruant and now shall I dye for thirst meaning he could not beare it nor doe any thing without drinke Now to apply these to the spirituall thirst he is truely said to thirst for the pardon of his sinnes for eternall life or any grace of sanctification not who desireth and prayeth for them but yet can goe his way without them or the certainty and assurance of them and yet can be well contented but he who fainteth in his soule for want of them neither can goe about any thing readily nor in kind without some true perswasion of inioying them And this is apparantly to bee seene in the seruants of God both in the Scriptures mentioned and also in our daily experience of such as we liue with For the first looke vpon Dauids example when he desired any grace of God as mercy to couer his sinne the liberty of worshipping him among Gods people the presence of God in comforting his soule or knowledge of his will How doth he witnes this thirsting to haue bin in him when he sought these In the 51. Psalme Haue mercy on me O Lord according to thy great mercies and the multitude of thy compassions In the 42. Psalme he saith Like as the Hart brayeth for the riuers of waters so panteth my soule after thee O God vers 2. My soule thirsteth for God euen for the liuing God when shall I come and appeare before the presence of God vers 3. My teares haue beene my meate day and night while they daily say to me where is thy God In another Psalme O Lord of hoastes how amiable are thy dwelling places my soule longeth yea and fainteth for the courtes of the Lord. But that I heape not vp many testimonies in a matter so cleare in our owne obseruation either of our selues or our brethren what marueilous sighes and earnest longings haue we seene in Gods people to obtaine that which they desired as when he hath begunne the worke of grace in them when he hath brought them in loue with the life to come giuen them eyes to see the bondage of feare doubting of pardon of their sinnes and what a precious treasure it is to mortifie and bring into subiection their vnruly passions and the strength of their great offences what longing I say to be deliuered and to be set at liberty hath there been seene what sighing and vnwearied desiring of the grace which they sought hath there beene in them which affections witnessed that there was this thirsting in them that till they had some word of comfort from God who onely can doe it they could in no wise be satisfyed Neither was this so with them onely in a mood and for a season for so a wicked man may desire heauenly things also but this continued till they obtained their desire and as they obtained one good thing they thirsted for another as I shal haue occasion to shew afterwards and also for a greater measure of that grace which they had already And this thirsting in Gods people condemneth that which goeth for it in many and that howerly and flitting desire of the word or the good things which are in it which falleth as it riseth and vanisheth as a shadow and commeth to nothing in the ende when the fruite of it should be greatest And yet seeing either they cannot or will not learne to put difference betwixt the one and the other that is the true thirst that which is deceiuable they are far wide thinking that they haue that kinde and right thirsting after spirituall foode of the soule when yet by this that hath bin said of this matter it is manifest that they are farre from it if it were but for this cause that they giue ouer seeking before they haue found the grace which they seemed to thirst for And this be said of the properties of thirsting the first of the foure things which I set downe And this ought to teach vs not to marueile when we see many to fall away from their zeale who haue seemed forward because it was neuer aright planted in them The second point followeth namely the causes why God requireth this thirsting to be in vs that cannot be in any but in his seruants And the causes are specially three The first seeing it must be sutable to the bodily thirst The secōd if we thirsted not we could not haue the variety of good things which
many other of like sort which where they are intertained can it be chosen but that iniquitie should abound there So that this second sort doth also fill the world with sinne And seeing this kinde of people is so common euery where that they goe for honest men and good Christians and they walke vncontrolled and vnpunished and thereby are the lesse noted to be so euill as they are the Lord doth oft take the matter into his owne hands to detect and bewray them So as either they fall to some sinne for which the Magistrate taketh them in hand such was Achan and he that blasphemed in Leuiticus who both were put to death and thrust out from amongst their neighbours or else God punisheth their sinne himselfe directly by letting them lay violent hands on themselues as did Ahitophel The third sort who cause iniquitie to abound are the hypocrites properly so called who professe religion and take the word of God into their mouthes but they hate to be reformed and boldly affirme that they know God but in their deeds they denie him and say Lord Lord but doe nothing lesse then go about to fulfill the will of the Lord. These cause the holy word of God to be ill spoken of which they heare and talke of more then the most of others do And will not sticke to commit sinne the more boldly vnder a colour and cloake of holines which behauiour of theirs being a practise and common course of liuing with them so that daily much euill is wrought by them all that list may see that these also as the two former sorts that I say no more of them as being so well knowne doe cause iniquitie to abound The fourth sort are they who are not properly called hypocrites with the former although hypocrisie beare much sway in them but they in many things doe obey God and the course of their liues is much more framed after Gods word then all the former if they were put together also they doe more streightly vrge good order in others as their place will giue thē leaue yet in some things they will not be brought within compasse but are wedded to their will and know that they do ill some sin they intertaine and take libertie to commit being not willing to search their hearts nor to looke into their waies and so they deale also about faith they hold a confused perswasion and hope that they shall bee saued but they cannot bee brought to trie it and therefore they are destitute both of it and good life Now these also howsoeuer they come neerer a godly life then any of the former and that by many degrees yet because they in some things giue themselues leaue to offend and dishonour God and doe not feare the Lord with all their hearts and in one thing as well as in another seeke to please him therefore God abhorreth their sacrifice of praise and prayer and curseth the obedience which they offer vnto him And therefore the Apostle S. Iames hauing to deale with such people said vnto them whosoeuer shall keepe the whole law and yet faileth in one point he is guiltie of all For hee that said Thou shalt not commit adulterie said also Thou shalt not kill Now then though thou doest none adulterie yet if thou killest thou art a transgressor of the law And thus whiles they haue all their doings reckoned against them for sinnes as it hath been proued that the best of them are no better they come within the ranke of them who multiplie iniquitie and cause sinne to be increased Obiect And if it be obiected that there be other sorts of people besides these foure who increase sinne in the land Answ I answere that some of Gods children by their infirmitie are in shew like the former yet because they would not sinne and doe breake out rather of infirmitie then wilfully and wittingly to lie therein and doe endeuour in one thing as well as another to please God therefore they are not said to increase sinne who doe faithfully labour to suppresse and keepe it downe both in themselues and others And such must the other foure sorts be before the Lord will count and take them for his Thus it is manifest who they be that fill the world with sinne that none can be ignorant of it who is not wilfully blinde Now it remaineth what these should doe that is before all things that they repent and seeke mercie and hold it by faith both which as they haue sufficient cause to looke after with all speed because without the one it is impossible to please God that is faith and without the other I meane repentance and amendment of life the vengeance of God cannot bee auoided so they haue two great incouragements to set them forward to seeke both this being added if they feele what neede they haue thereof as all may see they haue and that very great and then if they desire earnestly to be partakers of them they be not farre from them The first is that the Lord hath other sheepe which are not yet of his fold and hee counteth many to be his people who are not yet called to know that they are his who may by the preaching of the Gospell be added to his faithfull ones And in hope hereof they should giue all diligence to waite vpon the Lord in his ordinance for this blessing The second is this that they search and trie their waies what is amisse in them though they shall neuer finde out the hundreth part of the sinne that is in them and then consider the woe they are in thereby which if they can bee perswaded to doe it is the most direct way to make them turne to the Lord both in imbracing Gods promise of mercy which then belongeth to them by Gods free grant and also in reforming their liues from the which by their sinne they were estranged Both these kindes of turning to God the Prophet Ioel exhorteth the people vnto saying read your hearts that is by searching into them to see the foulnes of them and not your garments and turne to the Lord your God And Ieremy in his Lamentations doth the same when he saith Search your wayes and turne againe vnto the Lord. And this is the onely way for such as haue brought themselues out of fauour with God and drawne downe his wrath vpon themselues by multiplying iniquitie to recouer themselues againe that they may both break off the course of their wicked liues and also be healed and deliuered from that vengeance of God which tooke hold of them before This I haue thought good to say of this first sort of people and of the foure kinds of them all which doe fill the world with iniquitie who least they should too sleightly regard that which hath been said to perswade them to faith and repentance I thought it not amisse to
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 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 haue 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 vnto 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 vpon 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 Now according to the parts of this storie I will proceed to speake of euery 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 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 mercie vpon vs 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 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 vs and giue life to vs there is nothing but filthinesse and death Thus the Scripture brandeth the woman of Samaria 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 though his repentance was famous had been a sore griper and deceiuer and Paul had been a persecuter 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 haue 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 it is the Lords mercie that we liue and breath and are not vtterly consumed And all may wonder that he will pitie vs and be patient toward vs in giuing vs 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 haue 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 haue set downe euen as humble and thankefull walking with God ought alwaies to accompanie those who haue escaped it as I haue 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 vpon them and that they feele it This is that which we haue to note of and by the estate of the Iailer in generall 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 vpon the seruants of God in doing more then he was enioyned For he was bidden but to keepe them safe which he might haue done if he had but put them in the common prison And yet he would not haue done that if there had been but ciuilitie especially any dram of compassion in him but would haue 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 onely for that God hath threatened that with what measure men meat it shall be measured to them againe and that iudgement shall be without mercie to them that are mercilesse 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 c. that were crueltie therefore Ioshua shewed mercie 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 when Christ being to be crucified was also handled despitefully and mocked of them Sauls crueltie to his sonne Ionathan who would haue 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 vnto 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 giue aboue fortie stripes at once 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 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 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 but who can stand before enuy But not to say that which yet might to good purpose be said to make this sinne odious vnto vs let them who haue 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 haue 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 mercie and compassion kindnesse gentlenesse meekenesse and such like vertues 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 haue killed himselfe supposing the prisoners had been fled Such a sinne is this desperatenesse that when men haue losses displeasure of their betters or other great discommodities or when they be but striken with the feare thereof they haue 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 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 haue no want but abundance if any thing go against vs. Indeed while all things go with vs 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 vpon vs 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 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 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 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 man suffereth for his sinne And this were more fit to be done of vs 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 vnder 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
before the world was drowned with waters which times were fraught with all impietie and iniquitie with contempt of Gods word and all abomination Saint Paul agreeth with our Sauiour Christ herein and saith In the last dayes as these are wherein we liue shall come perillous times yea and know saith he that it shall be so But if yee would know how perillous hee answereth such as wherein men shall be louers of themselues couetous boasters proud cursed speakers disobedient to parents vnthankefull vnholy without naturall affection truce breakers false accusers intemperate fierce no louers at all of them that are good trayterous high minded headie louers of pleasures more then louers of God And if all these with the like do now flow is it not true that iniquitie aboundeth But for that let experience from which the second reason is to be drawne declare what is found in this part of the latter age in which we live and whether the times be so bad as it was foretold they should be Consider it by the ages of men as yong or old by the sexe as men or women and by their estate and condition as the rich and the poore the mightie and the meane To say a little of euery one what stoutnesse pride disobedience is to be seene euery where in youthes who being but as the flower that to morrow withereth yet lift vp their crest as though they were riuited into a long life and had a promise of eternitie heere which if it were yet had they but an estate in miserie But I may not stay to make large discourses of euery one What ignorant senselesnes to conceiue knowledge of heauenly things is in the aged and as much vnwillingnes to learne And what else but frowardnes malice and an insatiable desire of getting while yet they haue more then one legge in the graue In so much that he who should hope of the saluation of the most of them must stretch out his charity beyond his warrant and ground As for the wealthie what is their occupation and practise but to seeke with might and maine to grow more wealthie minding that labour as if they sought after heauen it selfe In the meane while not regarding the multitude of those that want to serue the necessitie of them with their superfluitie neither embracing the Christian life euer the more for all the goods they haue but turning aside from it rather and as little longing after heauen it selfe which kind of life while they so please themselues in what wise man would iudge any otherwise of them but that they thinke they shall neuer die or that they shall come againe when they be dead to take the benefit of that which they haue But what say we then of the poore The Prophet Ieremie saith of them surely they are foolish they know not the way of the Lord nor the iudgement of their God And experience proueth it to be so For who doth not see that the poore sort take themselues to be priuiledged that they should not seeke after knowledge For these are their speeches Sermons are for rich folke as though they had no account to make to God and therefore we see they are rude and brutish for the most part contemning instruction speaking ill of the wealthier sort shifting stealing idle further then necessitie driueth them to worke and labour And by this that hath been said of them it is not hard to iudge of the rest namely how miserable as our Sauiour hath heere foretold their whole course of life is And the like may be said of Minister and people and of one and other What faithfulnes to God is in the most of them who take vpon them to bee guides to Gods inheritance What loue is there in them to their flocke what diligence in preaching and priuate studie and reading And for their liuing with thē if so be they do liue with thē what is their conuersing with them but either in hollow peace and fained loue in gaming and carnall merrie making or else they liue among them in strangenes hating one another and in sutes and controuersies but what fellowship haue the people with them for their instruction and edification but that they feare or flatter them for a peniworth in their tithes and for their priuate commoditie And thus by laying open the particular kindes of persons it is too manifest that iniquitie aboundeth and that Christs prophecie of our age is most true in fortelling that it should be so What remaineth therefore seeing scripture and experience proue it to be thus and yet that the workers of iniquitie shal be driuen from Gods presence and are accursed what remaineth I say but this First that it be proued by plaine demonstration who are they that cause it to increase for as much as few or none will applie this to themselues but will shift it off one way or other Secondly when it shall be seene who they be that they make all possible haste to repent and seeke mercie And to finde out who they be that fill the world with iniquitie it is no hard matter and they may all fitly be brought to foure kindes The first are notorious sinners and such as cannot be hidden as adulterers drunkards idolaters oppressors reuengers and such like These as they cannot be ignorant that their doings are odious and horrible so they goe not alone but haue their attendants and handmaides waiting vpon them as the Apostle describeth them in the Epistle to the Romanes saying walke not in gluttonie and drunkennes in chambering and wantonnes in strife and enuying These therefore whosoeuer they be whose sinnes may be written in their foreheads with great letters for the appearance and certaintie of them these I say fill the world with sinne and cause iniquitie to abound they cannot bee excused they haue nothing to cloake them The second sort are such as are counted honest townes men who looking after nothing for the most part but how they may liue are as forward in and as fit for one religion as another Who partly for law sake partly by example and custome seeing what others doe come to Church indeed but for any knowledge or goodnesse they get thereby all is one whether they goe or not And if it were no more but this that they haue neither zeale nor knowledge to worship God by it may easily bee gathered what their liues be towards men These although for want of better they must beare office in townes yet all disorder is where they dwell seeing they are as bad themselues as others vnlesse perhaps some of them haue a little more ciuilitie then the worst and rudest And who doubteth in the meane while but that all kinde of sinne swarmeth there as the bold prophaning of the Sabbath drunkennes whoring contention vniust dealing scorning of those that bee better then themselues cauilling reuenging stoutnes to reiect all good admonition with
euen the thing which they thirst for for the Lords answere is that he will quench it If they thirst therefore for remission of their sins and cannot be satisfied without it they shall partake that If for faith to apprehend it and by which they may know they are forgiuen that shall bee granted them also If for eternall life they shall enioy it in due time when they haue waited a while patiently and the same I say of the manifold graces of the Spirit which are here resembled by this bodily refreshing which quencheth the thirst thereof namely milke water and wine And to tarrie a little in this second branch to prooue the same as somewhat hath been said of the first I will beginne with that which worthily deserueth the first place namely how God promiseth the remitting of all sin and consequently saluation for euer to all that thirst for it The word of God is plentifull in prouing that he doth so As that of our Sauiour in Saint Iohn where he saith If any thirst let him come to me and drinke Why then if his thirst be for this euen this hee may take by Christs free grant and comfort himselfe therewith In the eleuenth of Matthew he meaneth the same in other words where he saith Come to me all ye that trauell and be loaden and I will ease you Now search out his meaning how can he ease burdened consciences troubled for the feare of Gods wrath which is due thereto but he must take away the guilt of their sinne and the punishment due to it by pardoning and remitting it as if it had neuer been committed And by these meanes he doth ease the greatest torment that euer vexed the soule of man Therefore the afflicted person may be bold with reuerence to take this and such like Scriptures to the quieting of his distressed mind and to the putting away of his intollerable vnquietnesse which before oppressed him And euen so do the faithfull seruants of God declare his mind and will to people in the like case As Peter in the second of the Acts when certaine men were pricked in conscience for their sinne and came to him and the other Apostles saying in the anguish of their hearts men and brethren what shall we do he answered in effect thus Seeke to haue your sinnes forgiuen you and to know that it is so by the signes which Christ hath left therof ye may rest quiet But how could they seeke that if Christ had not giuen them libertie both to do so and also to find it By all which it is cleare that our Sauiour hath prouided a most gracious helpe and remedie to all afflicted consciences and which is all one therewith that I may keepe in your remembrance the manner of speech set downe in our text doth promise vpon his faithfulnesse that he will quench this thirst of longing for Gods fauour and the pardon of sin in whomsoeuer it shall be found Obiect 1 But whiles I am setting downe this me thinkes I heare some obiecting thus oh this is too good to be true for we say they haue deepely smarted for that we could neuer fasten vpon this truth who yet haue sought it with teares and haue made bitter complaints for that we could not beleeue it and therefore we thinke that there is no such comfort for vs. Answ To such therefore I answere that they ought not to conclude against themselues vpon such weake grounds but wait still for this doctrine hath bin strongly proued and further may be to such as are not satisfied as well by other testimonies as by that which hath been set downe and therefore they are not farre from the grace whereby they may be able to applie it to themselues and the vnliker it seemeth to them to be true because it is so good and comfortable they must know that it commendeth the more the great kindnesse of God to man and so to them in the depth of their miserie when it seemeth to them to be vnauoidable and the more highly hee is to bee praised for his vnspeakeable loue and goodnesse And it is true that nothing doth more set fourth the loue of God to vs then this as being the gift of greatest price that he may or can bestow vpon vs. Obiect 2 Others obiect that they can hardly thinke that God will so easily and for nothing on our behalfe offer so largely vnto such as haue so sore and so many waies prouoked him namely that if we do but thirst for the best things we shall haue our thirst quenched when yet they do not see they say that there is required so much as a dislike and abhorting of sinne with this great offer of mercie without which yet they know no mercie can be shewed Answ 1 To the first part of this obiection this answere is to bee made that it is to the greater honor of God that he will ouercome mens euill with good leauing to vs an example therein that we should follow and be like to him and that he sent his Sonne into the world for them that be vngodly and vnworthie And for the second part of the obiection that so large and precious a promise is made to the bare thirsting after the loue of God and eternall life without any leauing and forsaking of sinne to this point I require diligent obseruing of mine answere I say therefore that all things cannot be mentioned at once in handling some points of holy doctrine lest we should thereby fall into confusednesse Neither in handling plainly this of thirsting is it necessarie to speake of the renouncing or purposing against sinne otherwise then in the way of preoccupation that is the answering of an obiection as heere I do Therefore to this part of the obiection I answere that he who thirsteth truely for saluation cannot do it without the abhorring of the sin which hath been most delighted in For while we desire grace we abhor sin which is contrarie to it and this thirsting after the water of life shal drie vp the heate of sin by little and little no otherwise then the hot and scorching sunne doth the moist and soft puddle I meane so farre as the similitude serueth for this purpose And therefore let any make this good that he thirsteth and I will make it good by the word of God that his thirst shall be quenched and his sinnes pardoned Now therefore where are they which say oh Preachers vrge vs so hardly that we shall neuer be able to follow the doctrine they teach vs of the way to eternall life I say if the way that we set downe be hard it is through the hardnes of your hearts For otherwise who would desire the way to be easier then it is heere set downe to be he that thirsteth after it shall haue eternall life And yet seeing it is so easie let all who desire to be partakers of life looke well and carefully to this
that they haue no lesse to testifie it to them then this namely that they haue the thirst which hath been set downe to be required And heere for the more full handling of this point I will enter into the third branch of this first part that is to say what God requireth of them whose thirst he will quench and that is that they come to him for it that is beleeue that he will do in deed as he promiseth euen satisfie the soule of him that thirsteth with the thing that he desireth and therefore with remission of sinne and saluation if that be the thing he thirsteth after This faith is that which the Prophet requireth when he speaketh of comming requiring it of them that they come Euen as our Sauiour also in Saint Iohn meaneth the same by comming to him where he maketh comming and beleeuing both one He that commeth to me shall not hunger and he that beleeueth in me shall neuer thirst meaning he shall neuer want spiritual nourishment namely that which his soule longeth for who beleeueth in him So that we see it is required heere that the thirstie persons who are by the Prophet called out from all other to drinke and to be refreshed should beleeue that God meaneth as he speaketh and will do it indeed which standeth with great reason that they should do so For although the Lord bequeath and freely grant it vnto them yet if they weigh it not and so giue no credit to it how can they be the better for it Neither need they feare that they shall presume and be too bold in clasping about and beleeuing it for while they desire it and God promiseth to grant them their desire who shall take it from them No if God will iustifie none shall be able to condemne And if ye aske why will God haue them beleeue it I say to the end they may see the louing kindnesse of God towards them who hauing been so low brought by the sight of their vnworthinesse that is euen to hell gates in their owne perswasion shall the more wonder to see the height of glorie that they are by him exalted to And this they beleeuing and considering do as Saint Peter saith Loue him and reioyce with ioy vnspeakable and glorious whereas otherwise they could do neither And doe we not see by this that there is great reason why God requires of all his that they should beleeue in his Sonne euen that they may see his louing kindnesse which was before hidden from them and being made ioyfull thereby more then they could be brought vnto by the voice of an Angell they may loue him and be zealous in his seruice which by no other meanes they could be brought vnto Therefore let them labour aboue all things that they may haue this perswasion of Gods sauour and let them see that they haue no lesse then this vnfained faith in them though weake because so great and waightie matters are thereby wrought and vpholden in them But heere one thing more I must adde though afterwards I shall say somewhat of it And that is how a man may proue that he hath this faith seeing it is easily doubted of and most of all by them who haue least cause and this proofe of their faith and testimonie thereof I thinke it most fit to stay them vp withall that they may not wauer as they who haue it not shall do and must needs though they speake great words about it And I cannot brieflier nor more pithily do it then by telling them that if they hold fast this precious promise of saluation by Christ they must know that they receiue the spirit of sanctification also which crieth in them Abba Father and sanctifieth them and more plainely thus that as they desire the forgiuenes of their sins they desire and endeuour after the reformation of their liues and the weaning of their harts from euill also And this where it is wrought that I say no more of it in this place shall euer prooue that there is this effectuall faith This I haue said of this first part and the three branches thereof and namely of this one kind of their thirsting for remission of sins and eternal life For there are other thirstings then for these as I gaue the Reader to vnderstand before whereof I will giue you a taste though more briefly in the next Sermon seeing I haue largely handled this in the forementioned instance that it may giue light to the Reader that whatsoeuer good things he thirsteth for he may be as sure that he shall obtaine them THE SECOND SERMON VPON THE SAME TEXT NOw to proceed where I left we are to know that Gods people are neuer fully satisfied while they wander heere on earth but are euer thirsting after one good thing or other or some new measure of grace whatsoeuer they haue been satisfied in alreadie for otherwise they could not be included among them to whom this promise is made neither haue they their part in it when it is said Ho all ye that thirst come to the waters and drinke From hence it is that some hauing attained to true faith yet as feruently desire to preserue and strengthen the same as they desired when they were before in great feare and doubting to haue any measure at all thereof And so the Lord requireth that we highly esteeme desire and long after the same and the saluation which we waite for thereby euen as at the first acquaintance with them we did In like manner Gods faithfull people knowing that he is as a flowing fountaine rich in all good things and neuer drawne drie they thirst still after other particular graces of the holy Ghost when he hath satisfied them with the former And namely hope loue patience meekenesse humblenesse strength to beare afflictions and such like And he doth no sooner stirre vp in them the desire and longing after these but he doth withall giue them his word and promise that he will bestow the same vpon them euen as he heere speaketh saying He all ye that thirst come to the waters and drinke And in like maner he speaketh in Hosea when he hath said that he will forgiue all their iniquitie and loue them freely he addeth I will be as the dew to Israel he shall grow as the lilly and fasten his roots as the trees of Lebanon his branches shall spread and his beauty shall be as the Oliue tree and his smell as Lebanon By all which the Lord meaneth that when his people turning to him and longing for his mercie shall obtaine it to couer their sinnes they shall as the drie ground thirsteth for the dew and raine and is satisfied therewith so shall they I say be refreshed with the dew of his grace to grow vp out of their old sinnes florishing in his Church as the plants constantly setled therin as the trees deepely rooted and prouoking others to follow and
as he saith to the like purpose in another place Harlots and publicans shall enter into the kingdome of God before the chiefe Priests and the Elders of the people which yet was nothing likely in the sight of men So we reade that they who were mockers and railed on the Apostles so farre were they from sauouring their heauenly doctrine yet when the Lord in his mercie towards them caused them to attend to Peters sermon reproouing their sinne they were so pricked in their consciences that they came to him and the other Apostles for further instruction and comfort and obtained it Samaria that had long been bewitched by Simon Magus the sorcerer yet at the preaching of Philip a thing very vnlike to come to passe was conuerted to Christ so as the fruit thereof appeared not to be small namely that it brought great ioy into the citie so they who were notorious offenders came flocking about Christ to heare him when the Scribes and Pharisies not only did not so but scorned that they should And therefore it may iustly bee lamented that the preaching of the Gospell is not with credit and authoritie in a sound and plaine manner planted in such places where it is wanting and where it were like to do much good as our Lord Iesus bewailed it when he saw the people scattered as sheepe without a shepheard and willed that prayers should be made to the Lord of the haruest that he would scud labourers into his haruest For it is very probable if it were so that numbers would embrace it ioyfully who now for that they know not the power and worth of it passe by it and scorne it as nothing or little worth Obiect And whereas some will bee readie to say wee may easily guesse what good it is like to do if it were in such places by the small account that is made of it where it is Answ I answere that where the Gospel is with due reuerence beseeming such an holy ordinance of God preached it doth not returne in vaine but draweth them which were dispersed to one bodie of the Church And doubtlesse if the Prachers themselues be men of sinceritie loue grauitie and will put on the person of the people to consider their ignorance forgetfulnesse loosenesse vnsetlednesse and other infirmities and applie themselues vnto them as their needs do require and would seeke to winne them rather then set vp themselues none need to doubt but that they should perswade many to become true Christians and to bee tractable to good duties when they be kindly and wisely aduised and directed Oh they that haue not experience will hardly be perswaded how much vnfained loue and labour in the Minister is like to preuaile with the people to winne them from folly vanitie ignorance and the common sinnes which through custome and company they haue been drowned in And what maruell when they shall by wise and friendly dealing be made to see how they were deceiued and that very dangerously whiles they following the desires of their euill hearts walked after the sinnes of the times in which they liued and when other manner of pleasures and delights shall be offered them which they neuer had tasted of before I meane heauenly I may speake the more boldly because I know I speake the truth that almost fortie yeeres agone when I came yong from the Vniuersitie to a people blind and farre gone in the sinnes that were then commonly committed in the world sauouring no whit of pietie and I had little in mee to commēd me vnto them my knowledge being not much though my desire I may say was feruent in seeking it and to do them good and my authoritie small as being then vnder another which was Pastor to them but resident in another charge hard by euen so long ago I say I remember that which is not vnworthie the mentioning and speaking of in this place And that is how maruellously God wrought among vs that when there was no president nor example in the corner thereabout of diligent repairing to the place of Gods worship on the Sabbath in the afternoone but all disorder in dancing playing haunting the Ale-house and other like and little power of godlines to be seene or heard of round about it pleased God by care and diligence in example giuing among them and labouring in that weake manner that I was able to teach and exhort them with familiar conuersing with them in priuate who were more teachable then the rest in good communication drawing them on that in two yeeres space I might haue perswaded them to any good thing that I saw meet the bodie of them I meane and a louing consent might haue bin seene among them to that which was good neither can I say any worse of them for the time that I could stay amongst them which was full six yeeres Which I say not for vaine glorie God is record and well nigh fortie yeeres is a reasonable time to despise that and yet I would haue said more but for auoiding the suspicion of it but I speake this to moue some of my fellow brethren in the Ministerie such as in an honest and good heart desire to see fruit of their labours to thinke of the way of obtaining the same And that is no doubt to such as hartily seeke it to labour for the gift of perswading the people and familiar applying the Scripture to the persons particularly in a right and wise manner as well as to teach them the truth generally and to vse diligence and constancie in both and withall to take all occasion to commune and confer of good things in companying with them and not to spend the little time that they are with them in play nor to vse to talke of worldly things to them whereto the people be so readily carried nor idlely and vainly to keepe them company which dulleth and maketh blunt the edge of their Ministrie amongst them and raiseth a meaner conceit of the persons themselues and by consequent of their Ministerie which had little need to be This manner of liuing amongst them with an especiall care to auoid iust suspicion of couetousnesse and loue of this world and other offences which are too common is like through Gods blessing to knit them so in firme and true loue together that they shall call home to true repentance such as God hath in those places ordained to eternall life and they shall by such manner of liuing with them be like with loue and readinesse to receiue their doe at the peoples hands about the paying and requiring of the which the greatest pritches are taken and the sorest conceits arise betwixt them which are the beginnings and occasions of continuall broiles and contentions afterwards or at least of strangenesse or hollow and hauerly loue betwixt them whereby it commeth to passe that preaching doth little good vnto them And thus by occasion of answering this obiection I haue
stayed the longer in this matter Now I will returne to the words of our Sauiour againe which I last mentioned that if his great workes and namely preaching y e greatest of thē al had bin in some place the people there would haue repented by this speech of his we may obserue that such as are lewd farre gone may be brought home to be members of the militant Church and Christ looketh for it that it should be so and layeth for it by sending forth and appointing his Ministers for that purpose As for example who was farther off from hope them Mary Magdelen out of whom Christ cast seuen diuels Or who among many might haue bin like to be reiected rather then Paul himselfe who was a persecutor an oppressor and a blasphemer likewise the great sinners in the time of our Sauiour who for the odious account they were in euen with the Pharisies themselues were abhorred of them and commonly reckoned with the heathens and Publicans And yet how did the Lord Iesus loue Mary how did he regard Paul as he confesseth himselfe that for al his sinnes he obteined mercy and was counted faithfull and put in his seruice And the great sinners acknowledging and forsaking their sinnes were preferred and iustified before the Pharisies And yet this giueth no incouragement to the badde and wilfull as though they may thinke heauen to be atteined with ease idlenes and securitie For we know that no such shall enter into the kingdome of God And yet it is not to be denied that the teachable hearers that begin to lende their eares to the preaching of the Gospell though they haue bin farre gone in time past may conceiue great hope hereby of the pardon of their sinnes and should not despaire Which I thinke needfull to say seeing many who haue long lien in a lewd course of life when they are aduised to turne againe vnto the Lord and they could also be content to doe so yet take deadly discouragement saying of themselues through ignorance and feare It is too late for them to repent and that their sins are so great that they cannot be forgiuen But of this first point in the second part this be said The second point followeth of the second part of the text according to the deuision THE THIRD SERMON VPON THE SAME TEXT HEre our Sauiour sayeth if they of Tyre and Sidon had inioyed the like meanes as the Cities of Corazin and Bethsaida did they had long agoe repented wherein he giueth vs to vnderstand that the gift of conuerting to God is so great and precious in respect of the want of it in any estate of life besides that all wise folke would lay for it betimes euen at the first hearing of the Gospell when it is new come amongst them and not driue of as too many doe till it be too late or at least wise till they hazard their saluation This is that which he would haue vs learne out of these words And to say the truth if it were a meaner matter then the message and glad tidings of eternall life is if it were but the offer of lease or fee simple of land in a good ayer and soile who would not lay for the first offer and labour by friends and cost that none might haue the liberty of choosing or refusing before him especially if it were a good peny-worth But alas what is the greatest Manour or Lordship if it were a whole Country which is yet but a corner of it if it be compared with that spacious kingdome of heauen already furnished withall manner of pleasures and delights Or what is the sumptuous building or princeliest dwelling which can be but of stone and clay in comparison of an habitation not made with hands but euerlasting which the Gospell offreth not as a purchase to be bought for mony but a free gift and yet the greatest of all gifts giuen for nothing And yet as if wisdome were taken away from the wise and all vnderstanding from the prudent how are the learned noble and mighty men of this world to speake of the greatest part without iudgement and light to discerne the worth and value of these things but their eyes are dazled with the deceitful beauty of things present and temporall Whereby it commeth to passe that they imbrace not the other at al if many of them scorne them not so farre is it off that they be the first that receiue the glad tidings of the kingdome If newes of any great importance or weight be brought into a lande who are the first partakers of it but they And good reason for they are the chiefe and greatest If any dainties be who aske for them sooner then they and why should they not be for them before others who are best able to buy them But oh then the greatest dainties of all which also neuer waxe common nor stale but are still fragrant and sauoury that they should not be asked after nor regarded And the newes and tidings that make the soule leape for ioy as oft as they be brought and receiued and are so farre from cloying and being wearisome that they be matter of song euen to Kings yea and without them their liues are but troublesome and full of feares Oh that these should not most affect them euen when they are thus in their prime it is doublely to be lamented But let vs weigh the words euen all sorts of vs. Long agoe he saith they would haue repented If we desire to profit aright by them then we should resolue with our selues that we should not stay and linger behinde when the Gospell commeth first to be soundly preached amongst vs suffering who so listeth to goe before vs in the harty imbracing of it but as the people did in Iohn Baptist time to receiue it with violence and as it were with greedines labouring to goe before others therein and as soone as wee perceiue the benefit that is offred thereby which is that we may finde the pearle then to lay to buy it forthwith and get it as our owne that we and ours may be euer after inriched thereby We should not like ill husbands forslow the time or as carelesse chapmen let goe a good peniworth least letting passe the opportunity we come not to the like offer againe The Apostle wishing Timothy to preach in season and out of season because in time the people wil not suffer wholesom doctrine but hauing their eares itching shall after their owne lusts get them an heape of teachers doth by the same reasons aduise the hearers that they take the opportunity to heare and imbrace the truth and sound doctrine while they may and therefore especially at the first And so they shal be able afterwards when others begin to loath it and so fall into the dangers that the Apostle would haue wise men to preuent and auoide they shall be able againe I affirme to say with ioy
for God or any godly mirth to make them merry No neede therefore to exhort the wicked to reioyce that are euen surfetted already with ioy and pleasure but the righteous that mourne the righteous that be heauy these haue need to haue God and his seruants to comfort and cheere them vp Obiect 1 But here it may be replied the righteous man hath indeed need of this ioy whereunto the Apostle exhorts them but how is it possible that the righteous so beset and compassed with troubles can reioyce for this seemeth to be a strange paradoxe and opinion to the world that the righteous can in the midst of so many troubles and crosses finde any matter to take ioy in Answ But yet if we will but open our eyes wee shal easily see that the righteous man and he alone hath cause euen in his greatest troubles to reioyce and be merry and euen to triumph for ioy of heart for what though the world be bent and banded with all the spite and hate it can against him yet euen in this hath he more cause of ioy then of sorrow Reade and marke to that ende the words of our Sauiour Christ who is truth it selfe Matth. 5.2.12 Blessed are yee whē men reuile and persecute your and say al manner of euil against you for my sake falsely Reioyce and be glad for greate is your reward in heauen For so persecuted they the Prophets which were before you To be hated of the world to be reuiled persecuted slandered marke it is a signe y t we are blessed and therfore a cause to make vs to reioyce Nay we see that all the hatred reuiling persecution and slander they can raise do helpe to increase our reward and the brightnesse of our glory and the waight of our crowne in heauen Nay hereby are we assured that we are in the straight and beaten way to heauen For thus saith our Sauior they hated they reuiled they persecuted the Prophets which were before you as though he should say by this you may know that you are in the direct way to heauen For thus haue all the Prophets before you passed thither and so we see since our Sauiour Christ to haue passed this way into glory and by the same to haue carried to the same glory al his Apostles Martyrs and holy men that haue liued and died vnder the Gospell Behold then in a word what ioy euen the hatred of the world and wicked men affordeth vnto vs and that is that our heauenly reward of glory is both increased and confirmed and sealed vnto vs. And to this precept of our Sauiour wel agreeth that of the Apostle Iam. 1.2 my brethren count it all ioy when ye fall into diuers afflictions meaning as I take it of such as were inflicted by the world which then was most vsuall we must then reioyce and that withall ioy in the greatest measure we are able because thereby we attaine to be patient and so shall be perfect and compleate men in Christ An example of this precept we haue both in the example of all the Apostles Act. 5. in the ende who being beaten for professing Christ went away reioycing from the counsel taking it as an honour done to them And so of this our Apostle 2. Cor. 12.10 I take pleasure saith he in infirmities in reproches in necessities in persecutions for Christs sake For when I am weake then am I strong He tooke pleasure in these because he found that euen by them God ministred greater strength and comfort to him Obiect 2 But here againe I know that many good distressed soules wil be ready to reply that if it were but for the world and for men and afflictions thence they would be cheerefull and merry in these regards we haue seene but now they haue not flesh and blood alone and these afflictions to wrestle against but against principalities and powers against Satan the prince of the world and against spirituall wickednesses which are in high places These are of great power and of great might these are continually laying siege against their soules to take them how can they be merry that be night and day besieged thus dangerously especially of legions of deuils of spirituall wickednesses that are diligent and watchfull night and day to surprize and take their soules Alas these are many and strong enemies and we are weake and in continuall combat with them Answ I answere true it is these enemies are many and of great power dilligence and subtilty ioyned with deadly hate and malice against vs. But consider againe bee they neuer so strong and powerfull yet if we doe but resist and stand out against them they will flie from vs. Resist the deuill saith the Apostle Iames. 4.7 and he will flie from you Resist him though he be neuer so strong Resist him though he haue his legions of diuels with him against thee and he shall flie from thee Marke it he shall flie and that from thee Note Thou shalt put him to flight be thou the weakest Christian in the world if thou wilt but resist him with the shield of faith the sword of the Spirit c. Heere therefore we haue greater cause of ioy and triumph then of sorrow For what cause hath he but to reioyce that may euery day so easily triumph ouer so great and so many enemies that being a poore weake man may put to flight whole armies and legions of diuels Obiect 3 But some man may except thus Indeed I haue a great promise from God I shall do this if I resist but alas many times through my weaknesse I am readie to slumber and to sleepe and cannot be euer as I should be watchfull to resist Nay I find such a cursed rebellion in my heart that carries me continually as a slaue and captiue to the will of the diuell Answ Indeed I must needs confesse there is a great cause of sorrow and lamentation Miserable man saith the Apostle Paul Rom. 7. the end who shall deliuer me from this bodie of sinne But yet we haue also by the mercie of God sufficient wherewithall to raise vs vp in this sorrow for we haue the Spirit of God within vs to helpe our infirmities we haue the Angels of God night and day to pitch their tents about vs to aid vs against the euill angels we haue God himselfe who neither slumbereth nor sleepeth that watcheth and careth for vs. Be we neuer so weake and the diuell neuer so strong God who is with vs will vphold vs and no diuell shall plucke vs from him or out of his hands If I should further enter to lay downe all the causes that may and ought to moue the faithfull vnto ioy I should not easily find an end of so large and long a Treatise I will therefore in a word only entreate euery man who is desirous to learne what cause he hath to reioyce being a righteous