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Secondly, The cale fully resolved: / Beleeve in the Lord fefus Christ, and thou male be saved, ) As if he said, b rist is the oncly way to Heaven, and fassb is the onely way co Cbrift ; God hath given efiss Cbrift co finness, and salvation in him; and wholoever believes in him, shall not perish, but bave eternall life. Now then,believe in him and you shall be la

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There are many conclusions emergent from these words, I will ouit most of theni', and onely inult on the laceer.

Change of beart, breeds change of effimation toward the Ministers of the Gospel. The Jayler a little before had a base and unworthy opinion of Paul and Silas, but now Lords, Sirs, wat soall I do'

Asche Heart is, so the Judgement is, and Newneffe of Nature; hath with it Nebeneffe of Ligbe. We can now, see the men and their authority, and their office and embassage and the end of all their reproofes, and instructions, and therefore the very feet of e bem who bring good tydings, and publiña peace and falvalion, are beautiful.

Je argues the heart to be base and fordid, which can Night and scorne the Messengers of Christ; he hath no grace, who can contemne and vilifie a Minister of grace. But two chings God ever works,wben he confers grace, ( viz.) A love of the word of Grace, and an Honouring of the Messengers of Peace.

Sensible finners are ever inquisitive.Sirig mbat sill I di? and so, chey in Alt. 3. 37. Even they were pricked in these bearis, obey cry out,men and brethren' wiat Mall we do?

There are two sorts of sinners. '. : First, fome are bardned, unsensible, wholly overgrown with fin, and are past feeling, Eph. 4:18. Their finis in them, like the waters in che Ocean;under all which ifa man doth lye, yet he feeles no weight nor burden, because the Elements in cheir proi per places are not sensibly weighty : so where linis in its center, men are unsensible of the burden of it. They feete it not, nor their misery, and therefore neither complaine nor en. quire. -Secondly,others are made ferfible, nor onely by live ordinary


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light of a naturall conicience, but by the contrary principle of new and infused Grace : It is with them like as with a man recovering out of a deep sicknesse, his health comes in and makes him now sensible of his weakness, and complaining, and desi. ring help. · So when God doth by his blessed spirit work the lively tense of Ginne in che heart of a person, the basenesle of it, the danger and misery of it. O he cannot now remaine thus, live chus, he must have a guide, he goes to a Messenger, one of a thousand;co instruct and dired him. ,

For first conscience truly awakned,cannot beare its own bur-
den, its own divisions, feares, accusations, present condition, and
therefore che person will enquire whether there be no balme in

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Secondly, againe, senGblenesle of fin is Opus refpe&tivum, it is
a work for fu ther work. God doch for this very end make us
sensible of our (in and misery, chat we mighe enquire after the
meanes of grace and safety.
· Thirdly, once more, scarse one sensible finner of many thou.
sands that is able to be bis own Counsellor, or comforter, we are
norable always to apply those sweet dire&tions, those proper and
heavenly comforts as God promises to our own necessicies, which
yet we may distribute with a full and tender heart to others in
their exigencies : for there is a great difference betwixt the pre-
posing of comfort and the applying of comfort. He who is to propose
it, bach a medicine to deliver;He who is to applyit, hach a me.
dicine co take. There be many contrary arguments and risings
of anunbelieving and fearful nature in the person who is to apply
the truth and goodness of Gods promise to himself, so that he is not
alwayes able to see the reach, and compasie.of chem to himself;
and therefore no marvel if he feeks out for direction, in the midst
of bis own confusions, and for a help to apply in the midst of his
own fcares and distractions.
. The maine and choise thing which obe troubled. Poule lookes
afier, is, how 19. save it felje. ( Sirs, what shall I do so be
Javeda) i

There be divers sorts of troubles, and according to theia
grounds and qualities, doth every person lay oue'for help and re-
medy. Some are troubled with meer fuckness, and healib is the
thing which they would have. Some with poverty; and riches

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are the things which they would have. Some with ignominy;and. favour,and good opinion is che thing which they would have.

Some with outward affliction and punishment; and exemption is che ching which they would have. Remove from me i his Plague onely said Pharaoh.. 3' ?;!',!. :u in }

Some are troubled with meer terrors of confcience; and quiet Andease is the ching which they would have. .

Others are troubled in foule for their finnes, by which God is dishonoured, and their heart polluted; now how these may be saved; This is the thing wbich there would have. · Come to a foul, sensibly groaning under the weight of sinne, and say, why? Soul be of good cheer, ihou hast goods laid up for ma. ny yeares : Oh sayes that foul,miferable comforters are they to me, Lord be merciful to me a finner. Come againe and say, you have many good and kinde friends, Alas faith the soul, friendi are Physicians of no value to my troubled and perplexed soul : Lord be merciful to me a finner. Come to that soul, and discourse to him of the defect of fin, of the richnelle of divine mercy, of the Grace that God hath promised to give, of that sorrow, of that repentance, of that faith, of that blood of Christ; O now sayes that soul,fay on,give nor over, mercy is that wbich I would have, and Grace, and Christ, and Salvation, this is ic which I would have, how I may be brought out of this milerable and damnable condition. Suppose a man were very fick, and one should come and tell him many merry tales, to delude che sense of his sickneffe , chis were nothing to a man Gick indeed; for it is not a tale, but wholome Plan fick which would help him; he had rather by much heare che Physician discoursing and counseling, and applying. So it is with the truly troubled soul, yea that is ic which he desires and would have to be set in the right way how to Jave his soul. Sleto us the Faiber, faid Pbilip, and that is fufficient ro here, thew me the way of salvation, and I desi eno more. c. 1 1 r " ,).. i ... e

And the reason of it is chis, because, ... .

There is nolling which suit: rosehibe troubled foul, but the way of · Salvation: the helps and remedies of ic are not to be found unless

in these wares.uiisi! ,,, por is.' . If a man hath a burden on his back, take it off, and that is the way to ease him; if a man hach a feavour, cure him of that,



and this is the way to lielp him; if a mans bone be out of joyne,
set ic in his proper location, and this is the way to comforç bim.
In like manner is ie here. I he distresses of the soul are spiritual,
and only spiritual waies relieve spiritual troubles; Inow see
God at difference with me, how may I be reconciled to him.
I see the dishonour against him, how may' I pacific him? I feel
the guilt of sin, who shall take that off for me? I would be a
changed and new person, who will work this in mc? what course
must I cake to get God to look graciously on me, co get there
fins pardoned, this heart to be landified?

I cannot passe over this point without a Word of application.

If salvation be the maine enquiry of a truly troubled soul, then verily many people have not yet been truly croubled for their finnes; why? Because they strive not how to save their foules.

The Psalmist speaks of some, that God was not in their thoughts; and we may say of some, chat Salvation is not in their mindes. He who hach abundance hatb this question, who will few us any good? and he who is in want, hath this question, what shall I do a Buc.what shall I do to be saved?few think of this, it is a marvelous thing that so noble a creacure as man, who carries in him the fingular stamp of beaven (a fpiritual ar.d immortal foul) should 10 infinitely forget both bimself and his errand into chis world. I am a miserable Tenner ( said Saint Hierome) and born only tore. pent. We are born iransgreffors from the wombe, and with bell ac our heeles; God is pleased to draw out the threed of our life, and to vouchlafe to give us this hint,chat we are finners, and must dye, and if we change not our condition we perish for ever. And besides that, he hath addressed the wayes of Salvacion to our hands, so plainely, that he who runnes may read. Yea, and there is something implanted in men, which secretly inclines them to be affected with a generall desire of Salvation; nevertheless, to observe men how variously chcy Alye off, how liccle they minde that, which most of all concerns them; how infi. nicely one drudgech for riches; how illimitedly another pur. sues pleasures; so that when we come to dye, we have hardly thoughe wherefore we were borne. There is a Salvacion, and a way tending chercunto, but we forget that all our dayes:


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We have other employments, but let us soberly recall our

Is there any thing better then Salvation?
Is there a nearer thing chen che soul?

Is there not a necessity to be working in the way, if ever we would attain unto the end.

O then let this cake us up;let beaven take us ap; let our souls take us up; but let not our sins, ler not the world iake us up. Ubi pompa ( said Saint Augustine ) ubi exquisita convivia?, ubi gentiorum ambirjo? ubi argenti e auri pordas immenfum? Transient omnia ab oculis ejus, pwiatur requielere corpus ejas, mo habitat in inferno anima ejus, multiplicavit agros, plantavit vineas, implevia horrea, yer saith he. Siulie bac noéte. He enlargeth his Fields, plants his vines, fills his Barnes, lo!ech his soul. The like faith Saint Bernard. Dic mihi ubi (unt amatores feculi, qui jam diu fuerint ! Dic, quid eis profuit inanis gloria? Brevis læriria? mundi potentia? Quid carnis volupias? quid falla divitie?ubi risus?ubi jocus? ubi jactantia? Hic, caro corum vermibus;ilic,anima ignibus deputatur infernalibus. .. .

I say no more, but labour to save that, which if it be loft, che world cannot procure ir,and believe it,that the soul can never be saved by that which is not worth a soul.

Another conclusion from the words of che text may be this That persons rightly sensible, are as throughly resolved, for the meanes and wages, as for the end and scope.

The Jayler doch not say I desire Salvation barely, but what muft I do to be faved? as if he said, I desire Salvation, and I do? conje&ure that it is an end, and therefore means there are lead. ingto it:now whatsoever they are, point them out unto me,that I may apply my self for the prosecution of the end.

There are cwo things which deceive a mans heart. One is presumption, which is a skipping over the lesson, and taking forth before we have learned our part; my meaning is this, that it is an opinion of our happinesie, wichout any use of meanes : As if a man went to heaven as the Ship moves in the Tyde, whether the Master wakes or sleeps.

Another is hypocrisie, which is an inquality of the heart to all the wayes of Salvation : No hypocrite will apply biaself


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