THE ART OF SALVATION, Preached First at Saint MARIES in OXFORD, and now Published.  
By THOMAS TWITTEE B. D of Oriell Coll. and Vicar of Northlye.  
What is a man profited if he shall gain the whole world and lose his own soul? Matt. 16.26.  
Si animam negligamus, nec corpus salvare poterimus non enim anima pro corpore sed corpus pro anima factum est: qui ergo quod primum est negligit, & quod inferius est extollit, utrumqne corrumpit. Cyprian de reparatione lapsi.  
Printed Anno Dom. 1643.   

To the Right Honourable THOMAS Earl of DOWNE etc. his singular good Lord and Patron.  
Right Honourable,  
THe Heathen by the purblind light of nature were so grateful, that they did Deify their Patrons, as the Historian telleth us: a shame it were for Christians, nay for Divines in the meridian sunshine of the Gospel, not to acknowledge their Benefactors: to vindicate myself from such aspersion, I presume humbly to dedicate this paper present, to your Lordship in all thankful acknowledgement of your bounteous favours:  
Thou art troubled much and careful for many things, but one thing is necessary, saith our blessed. Saviour to Martha in the Gospel.  
For though at your return from foreign parts, Your Lordship finds Your native Country miserably embroiled in a civil war, which is a sea of all infaelicity, and therefore the authors thereof deserve to be banished out of the borders of humane nature as that learned Frenchman observeth. 
Charron of wisdom, lib. ● cap. 11. ●.  Yet my good Lord in the midst of all these distractions, I hope you will never forget that unum necessarium; You have a God to serve, a soul to save That this may be Your Lordship's prime care and intentions, and that in these tottering times, wherein the very foundations of the earth are out of course, you may be preserved by the power of God, through faith unto salvation, in his appointed time, exchanging your Coronet of temporary honour for that Crown of immortal, immaculate, and immarcessible glory, is the continued prayer of  
Your Lordship's most humbly devoted Chaplain and servant, THOM. TWITTEE.   

THE ART OF SALVATION.  ACTS 16.30, 31. 
Sirs, What must I do to be saved, etc.  
And they said, Believe in the Lord Jesus Christ and thou shalt be saved, etc.  
MY Text doth thus derive his pedigree, A vision sends Paul into Macedonia, at Philippi the Metropolis, there he makes his abode, religious Lydia, whose heart God had opened to receive the Gospel, sets open her house to harbour his Apostles: But Paul must not preach here long, unless he will to prison, the ejecting of a Devil proves many time's cause enough to persecute an Apostle, especially where gain or superstition may be pretended, there want not Masters to raise such complaints, and there are Magistrates enough to prosecute this quarrel, who side it with a Diviner rather than a Divine, and countenance a Juggler more than a Preacher: to prison then must our harmless Apostles, who here might have demanded as some time did their innocent Master, For what good work do you this? the charge for safe custody being strict, the Dungeon is their Chamber, the stocks their bed, a hard lodging for their late tortured bodies: but ill were it with the Saints, Si tantas Malitia vires, quantos Conatus; If malice had as much power as it hath will to do mischief; and if the Saint's extremity were not the Saviour's opportunity, and his help nearest when they seem most forlorn and destitute, no rocks, no rivers, no walls, no doors, no bars, not the Centre of the earth nor channel of the sea can hinder the Almighty from extending his hand of compassion to his distressed one's: In the dead of the night and depth of the Dungeon Paul and Sylas sing Psalms unto God who demonstrateshis omnipotent presence by a miracle not more strange for the time then for the effect, a midnight and a picklock earthquake, in brief, a vision sends Paul into Macedonia thus to be distressed in body, and a Vision sends this Jailor thus perplexed in mind unto Saint Paul, who being roused from his Midnight sleep, with the shaking of the prison, and the noise of the doors, chains, and bolts that were undone, not as yet acquainted with the power or mercy of God, plots only to escape the Tyranny of man by an Act of desperation, but is seasonably prevented by the pious charity of holy Paul, who saves his life, restrains his fury by informing him of the certain abode of his charge, whereas being amazed, convinced, confounded, he calleth for lights, comes trembling in, prostrates himself at those feet which but whilom he set in the stocks, and with all proposeth this so necessary a Quaere Sirs, What must I do to be saved?  
And they said, etc.  
In which words are these two general parts.  
1. A Question proposed.  
2. An answer thereunto.  
The question in these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sirs, What must I do that I may be saved?  
The answer in these: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Believe in the Lord Jesus Christ and thou shalt be saved and thy house.  
In the Question are these particulars to be considered.  
1, The person demanding, the distressed Jailor, I, what must I do?  
2. The parties demanded, the blessed Apostles Paul and Syla● in this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sirs, Sirs, what must I do.  
3. The matter in question, and that is the eternal welfare of the soul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I may be saved.  
In the answer these 3 particulars offer themselves.  
1. The object proposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord Josus.  
2. The means how to apprehend or lay hold on that object, which is faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, believe.  
3. The happy consequent of this faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and thou shalt be saved and thy house, Sirs, What must I do, etc. of these in their order, first of the first, the person demanding, I, the distressed jailer, What must I, etc.  
Although the word of God be now the ordinary means of man's conversion as in the 1. to the Corinth, 1, 21. Since the world by its wisdom knew not God, it pleased him by the foolishness of preaching to save them that believe foolishness, not that it it so in itself, but in regard of that more excellent and supernatural means God might have used, and not have made man his agent in the conversion of man: or else foolishness, because the world doth so commonly account of it; Yet is not here a rule of necessity, but an indulgent dispensation, not that the grace of God is here limited, or his spirit restrained, but hath always free operation if not in the means, yet in the directing of us to the knowledge and use of the means, Our Apostle himself but in the 9 Chapter going before being on his journey about another errand, is by a great light and voice from heaven directed unto Ananias that old Disciple of Damascus, who not only restores the sight of the body, but also imparts unto him that true inward illumination of the spirit, and of a persecuting Rabbi doth baptise him into a professing Christian: Saint Austen reports of himself in the 8. of his confessions and the 12. that by a voice from heaven, Tolle league, Tolle league, Take up and read, Take up and read, he was directed to that place in the 13. to the Romans and the last. Not in chambering and wantonness, not in rioting and drunkenness, not in strife and envying, but put ye on the Lord jesus Christ, and make no provision for the flesh to fulfil the lusts thereof: and so he became a most illuminate Doctor of a most effeminate Youngster. Justin Martyr witnesseth in his Apology to Antoninus, that when he saw the patiented suffering of the innocent Christians, how they rejoiced to bleed, nay to die for the Testimony of the Gospel, it occasioned in him a change of Religion, whence we had the approved truth of that seeming Paradox. Sanguis Martyrum semen Ecclesiae, the blood of the Martyrs was the seminary of the Church. Euschins in the 4 of his Ecclesiastical story at the 8. maketh mention of a certain Courtier called Eustatius in the time of Trajane the Emperor, who as he was hunting saw a Hart with a Red Cross in his forehead, and this engraven in Letters of Gold: Quid me persequeris? why dost thou persecute me? and so refusing to accompany the Emperor in his Idolatrous sacrifice to jupiter, immediately received the blessed Crown of Martyrdom: So that I say, though the Word be now the ordinary means of man's conversion, yet hath the Lord had divers & sundry ways in reclaiming men from Atheism, Idolatry, and Superstition, and directing them into the knowledge and use of the means, some by dreams, some by apparitions, some by miracles, some one way, and some another, some do snatch the Kingdom of heaven as those whom our Saviour mentioneth Math, 8. Regnum Coelorum, etc. The Kingdom of heaven suffereth violence, etc. and some again are compelled by external violence, as those extravagant Loiterers, Cogite intrare: Compel them to come in, Luke. 14. some do willingly embrace the word of faith, and some again are brought even to despair before they relish the doctrine of happiness, and by the gates of hell come to the knowledge of the ways to heaven, as this perplexed Jailor, who but now with drawn sword was spilling his body, but here with bended knees inquires how to save his soul, Sirs, What must I do? etc.  
Observe we hence our first position which is this, that perplexity of Conscience, inward terrors yea almost despairing fears are great and forcible means to drive men to God, and make them solicitous of Salvation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ye have not received the spirit of bondage to fear any more, but ye have received the spirit of adoption whereby we cry Abba, Father Rom. 8.16. Where I note three acts, or rather indeed three degrees of operation of the spirit of God, First it is a spirit of Bondage, Secondly a spirit of adoption, Thirdly a spirit of intercession teaching us to make request to God, and to cry in the true language of Canaan Abba Father. But first it is a spirit of fear and bondage working in us perplexed doubtings, terrors of conscience, yea almost despairing fears before it give any comfort or assurance. St. Chrisostome upon the 114 Psalm. expresseth this truth by this familiar comparison, as Mothers do use to fright their unruly children with Vizards and Bugbears, to make them fly to their lap, not willing to hurt the Infants; but to make them sit the closer to them, so God being a true lover of us, desiring to join us fast to himself, doth oft times permit us to be brought to such necessity, and finding us playing so near the pits brink, so near the hole of the serpent, he takes us as it were by the heels, shows us the very mouth of Hell makes us believe that he will plunge us therein, that so we may take heed how we wander, and endeavour not only to approach and draw near, but constantly to adhere unto him, as the Psalmist hath it; hereupon the Fathers compare this servile fear to the ●eedle, and true filial fear to the thread; as the needle makes way and passage for the thread, so is this terrifying and perplexing fear the way to a filial affiance; and therefore what the Psalmist concludes of outward disgrace is true of inward distress Imple facies corum ignominiâ, & quaerent nomen tuum, Psalm. 83. Make their faces ashamed and they will seek thy name, so say I. Fill their minds with piercing, and almost despairing perplexities, open the mouth of the sleepy Conscience, and awake the soul from her sinful lethargy with one touch of this thy terrifying needle, and then the effect will be Quaerent nomen tuum, They will seek thy name. That distress should open a door to devotion, is a conclusion both harsh and strange to repining flesh and blood, which ever desires to be at ease and in jollity, and to trace vias dealbatiores saeculi the milky paths of pleasures and preferments, as St. Austin saith; but unto the Christian it is a principle of sound truth, who can acknowledge with Kingly David, Bonum mihi quod humiliatus sum, It is good for me that I have been afflicted, and before I was troubled I went astray but now I kept thy words, Psal, 119. It were easy to expatiate in a point so pregnant, but I affect not prolixity, only, an instance or two, and then the arguments that serve for further confirmation; And if you reflect but on the Text, you shall see it apparent in this particular, he that before was obdurate and settled upon the Lees of the Roman superstition, whose heart or ears the Doctrine of the Gospel could not pierce, but rejected it as a thing altogether unlawful, he being thus amazed and perplexed, becomes truly compassionate unto the persecuted Apostles, pious and solicitous of his own Salvation; hence judicious Calvin noteth, hic apparet quam utile sit hominibus dejici, ut se Deo subjicere discant, hence it appears how profitable it is for men sometimes to be dejected and distressed that they may learn how to seek unto God, and also to be subject unto him, and in the 7 to the Rom: vers. 24. We have an instance hereof in this our Apostle, who being terrified with the sense and guilt of inseparable corruptions and amazed at the apparent impossibility of fulfilling the Law or doing the least good, breaks out into this doleful exclamation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Wretched man that I am who shall deliver me from this body of death? but hereby he cometh to lay hold on Christ, for so it follows in the next words, I thank God, by Jesus Christ our Lord: and we ourselves have known many by daily experience who in their strength and ability have scorned the ministry, and made no conscience of theft, fornication, heaven-daring provocations, who when they came to be truly humbled and amazed, have with much contrition of heart and compunction of spirit washed away the blackness of their sins and turned unto the Lord, and this must needs be so, for many reasons.  
First we argue a contrario, from the contrary, as the Logicians say, Prosperity ease and quietness do most commonly dull men's devotion and draw them from God, and therefore affliction and distress must drive them to him, and make them solicitous for heaven: Was it not so with Israel Gods own peculiar people, no sooner delivered and at quiet, but they forgot God? nay they made haste to forget him as the word in the original importeth, Psal. 106. But Lord in their trouble they have visited thee, they have poured forth their prayer when thy chastening was upon them, Isai. 26.16. The Prodigals full pursue puts him into an itch of travailing, and he no sooner receiveth his portion, but he runneth from his indulgent father, Luke. 15. Even so it is with many, the filling of their barns, their garners, their purses emptieth their hearts of piety and devotion; Wise Agur therefore Prov: 30.8. Prayeth against this, Give me neither poverty nor riches, the first clause of his petition every one will say Amen to Poverty? We run from it as from a Lion, but for riches they are prima vota & cunctis notissima templis, as the Poet saith, the first petition in our Pater Noster is for riches, yea but saith the wise man, Give me not riches, and he adds the reason in the next verse, Lest I be full, & deny thee, and say, who is the Lord? Plutarch in his Pelopidas reports that King Antigonus, had once in his army a very sick lie soldier, who being weary of life, and desirous to die was always for most in the hottest services, the General casting an eye of affection upon the incomparable valour of the man by his great care and cost, caused him to be cured, and expecting he should have beeve as forward as before, findeth the contrary, for now he kept a loof, and never approached any apparent Danger; whereupon being demanded the reason, he thus replied, O King thou art the cause, before I had nothing but sickness, diseases, and pain to part with, but now I have a sound body, something to lose: You may apply it, It is true of every one of us, so long as we are diseased in body or mind, we distaste the world, we desire heaven, we would be dissolved and be with Christ presently, but when once we come to be cured and eased, than we presently draw bacl, we have something to lose. It is good sleeping in a whole skin; and approved discretion not to be too forward. Oh the dangerous effects of worldly ease and prosperity, if not attended and moderated always by a religious discretion; these are those Circe's and Siren's Homer mentioneth, which have such effacinating power as to alienate men's minds, and transform them into very swine; these are always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Greek Orator calls them the occasions of evil, giving men ability to be idle, and a will to drench themselves in all kind of luxury: These are those thorns mentioned by our Saviour in the Gospel, Math. 13. and Luke, 8. Whereby the good seed of admonition is continually choked: these draw men from God, as we see in that young man, who though he seemed desirous of heaven, yet could not keep company with Christ, because of his possessions, Math, 19, 16, 23,  
Secondly distress and Perplexity drive us to God, because thereby we truly come to know our own weakness and infirmity: when we that before vaunted of our strength in enduring any thing, shallbe dejected by those inward distractions; when those that before seemed as desperate as that flagitious Judge. Luke 18 who did neither fear God, nor reverence man; and are as bold, as if they durst grapple with lightning, and confront the Majesty of Heaven, shall come to sink and almost expire under the horror and weight of a distressed Conscience, for a wounded Spirit who can bear? Prover: 18.14. it is a burden beyond the support of nature.  
Thirdly as we hence see our own weakness and infirmity, so are we also taught the vanity of all outward and sublunary things, when we can say of them as Job of his friends in his greatest extremity, Miserable comforters are you all, for riches avail not in the day of wrath, Prov. 11.4. when honours, and profits, and pleasures, and preferments, and all things the world affordeth do us no more good in these soul Agonies, in these spiritual convulsions, than a silken sleeve doth an arm out of joint; then seeing the wretched vanity of these things we now do delight and and trust in, we are glad to run out of the world, yea out of ourselves, to fly unto the Sanctuary of God's mercy, and lay hold on the horns of that Altar.  
This consideration affords. First matter of reproof for all those which either through violence of passion, or violence of affection, go clean contrary to this truth, whereas in all distress either of body or mind they should have recourse unto God, they run from him, or else adhere only unto the subordinate help of outward things; thus Cain thought to pacify the fury of a despairing Conscience by outward employment, by building a City: Asa in his disease trusts in his Physician: Saul in his distress seeks to the sound of the Harp; and lastly to the Witch of Endor: thus many lay wine on their cares, hoping so to sink them, and to cure these qualms, as they call them, by music and merry company, but haeret lateri laethalis arundo, this for a time may give some seeming ease, but the wound festers the more afterwards; or else as the Lord himself complains in the 8 of Esay. 19 They seek unto Wizards, and those that have familiar spirits, that peep and mutter whereas a People should seek unto their God, and therefore when they are hard bestead they shall fret themselves, and curse their King, and their God: that is, that which they made such account of, and relied on, and they shall look upwards, as it followeth in the 17 of that Prophecy and the 7, In that day shall a man look to his maker, and his eyes shall have respect unto the holy one of Israel.  
Secondly, here is matter of confutation for all those who (as holy Job long ago complained) cry unto Riches, you are our hope; and to the wedge of Gold, thou art our confidence, which place their only happiness in outward rest and worldly prosperity, which having once attained, they then think they are arrived at the only haven of comfort, and that they are highly in the favour of God, whereas the contrary is evident in that he most commonly hath given a more liberal portion of these outward things to his greatest enemies, then to his dearest Saints, and a prosperons estate is so far from being a safe estate, that it is rather most dangerous, riches having such an attractive and effascinating power over the minds of men, as that I cannot define whether they are more to be desired in respect of the benefit of nature, or to be declined in regard of the hazard of grace; mistake me not, as if I debarred the Saints from abundance of earthly things, I know they may have them, as Abraham, Job, etc. but yet grace is above gold, Religion above riches, and a wise and understanding heart above the wealth of a million of worlds: but if these had been arguments of the divine approbation, God would never have dealt so penuriously with his own Son, as not to allow him so much privilege, as the Foxes of the earth, and the Fowls of the air, for the Foxes have holes and the fowls have nests, but the Son of Man hath not where to rest his head, saith our Saviour of himself; he was pauper in nativitate, pauperior in vita, pauperrimus in morte, poor in his birth and incarnation, for he came not in the Power and Omnipotency of a God, as he might have done, nor in the pomp and magnificence of an earthly Monarch, as the Jews thought he would have done, but the Lord of glory and heir of the universe takes upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the form of a servant, Phill: 2.7. Nay if Histories lie not, at that very time the Emperor Augustus lodged his hunting Dogs upon Beds of gold: the Son of God, Christ Jesus blessed forever, was borne in a Stable, and lodged in a Manger: poorer he was in his life and conversation, for when he was to pay tribute, he had not a doit, but sends Saint Peter a fishing for money, he never did ride but once, and then was he constrained to borrow an Ass Colt, Matth. 21. And poorest of all in his death and passion, for than doth he humble himself to the death of the Cross, a cruel and most ignominious kind of death, and that in Calvary, nasty stinking Calvary, and that in medio latronum tanquam imanissimus latronum, in the midst of thiefs, as if he had been the chief of thiefs, as Luther noteth.  
Again if this were so? the Devil never should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Prince of this world, as our Saviour styleth him. joh. 14, 30. Nor have been able to make so large a proffer to him, as to give all the Kingdoms of the world, though I take this but as a cast of Satan's office, who was a Liar from the beginning, john. 8. for terra Domini & plenitudo, the earth is the Lords, and the fullness thereof: the compass of the world and they that dwell therein, Psal. 24. and if ease and fullness did not draw men from God, whereas distress doth drive them to him, the Lord himself would never so seriously have exhorted his own people, and given them such strict caveats in the 8. Dent: 12, 13, 14. verses. When thou hast eaten and art full, then beware least thou forget the Lord thy God, lest when thou hast eaten and art full, and when thou hast built goodly houses, and dwelled in them, and when thy herds and thy flock multiply, and when thy silver and gold is multiplied, and all that thou hast is multiplied, than thy heart be lifted up, and thou forget the Lord thy God: But thou shalt remember the Lord thy God. Where the Lord himself intimates the danger of wealth and prosperity, that thereby men are apt to become irreligious, forgetful, proud, and profane.  
And lastly, if this were not so, that heavenly Orator and laborious Apostle Saint Paul should never have been so buffeted with the messenger of Satan, nor received so short an answer to his trebled petition: sufficit tibi gratia mea, my grace is sufficient for thee, 2. Cor: 12, 9  
Let us not then be dejected too much in our distresses, how harsh soever they seem to flesh and blood, we may be happy, especially if we have grace to make this sanctified use as thereby to be drawn to God and made solicitous of Salvation. Happy soul that hast been thus humbled, almost confounded with these terrifying and despairing fears? and unhappy he whosoever, that hath not been sensible hereof, for there is no failing to heaven but by the very gates of hell, no casting anchor in the heaven of hope, before thou hast almost been split upon the very rocks of despair, no regeneration wrought without the pangs of the soul, no new birth without these inward throws and spiritual convulsions, they are the very Harbingers of grace and mercy, and always the fore runners of joy and comfort, few there are that ever perished hereby, none I dare affirm, that trusted in the Lord, were his troubles never so many, his trials never so sharp, and for those few that ever have been cast away by the roaring billows of cruel despair, millions of souls are daily wafted to hell, by those smooth streams of smiling presumption, Blessed therefore is he that feareth always, whereas he that hardeneth his heart shall fall into mischief, Prov, 28.14.  
If then we have case and prosperity let us bless God for it, and always moderate it with a religious fear and careful discretion, that it do not eaffscinate our souls and make us forgetful: and in our adversity and distresle let us not be too much dejected but in our patience possess our souls, for it is the safest though not the smoothest way to heaven; It is recorded of the Caspian sea that neither the rivers running into it, nor the Sun nor Moon nor any other supposed cause can make it ebb or flow, but that it still keeps one constant course: even so must every good Christian not be proud, though God shower on him rivers of prosperity, nor too much disanimated though he be scorched with the Solstice of misery but still keep a constant kind of tranquillity.  
Nec tamen his mutata quies probitasve secundis. 
Stat in Theba●●   
Intumuit, tenor idem animo, moresque modesti.  
Fortuna crescente manent.  
What then though our fears be great? our terrors many? the thicker our throws, the stronger our pangs are, the nearer is the time of our delivery: the more violently corruption doth seem to struggle the nearer it is to its last gasp and expiration; Let us not refuse to go to the promised Canaan, though through a wilderness of woe, and red sea of affliction, let it content us, that God will in the end bring us to his heavenly joy, though sometimes through the very Jaws of hellish despair, And in the fainting of our souls let us remember the Lord as it is, jonah. 2.7. Let us pray unto him and ask Council of his messengers, as he doth here of Paul and Sylas in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sirs; which is my second part, & now comes to be discussed, namely the persons demanded, Sirs: what must I, etc.  
2. The more miracles Pharaoh saw, the more was he hardened as appeareth plainly in the 8, 9, 10, of Exodus. that great earthquake that was at our blessed Saviour's resurrection Math. 28. when an Angel came and roled away the stone, for fear of whom the Keepers did shake and become as dead men, did not so astonish them but that they durst afterwards report that loud lie; That his Disciples came by night while they slept and stole him away; if they slept how knew they that they were his Disciples? If they did not, it is not probable a poor company of unarmed fishermen should rescue the body from a guard of Soldiers? But so ineffectual is the greatest means, if God work not with it, and that heart cannot but be hard which he doth not touch and mollify by his spirit: But here a man by nation a Gentile, by condition a Jailor, a kind of profession that doth usually make men barbarous, obdurate, and irreligiously hard hearted, like the grand keeper of that infernal prison, the Devil himself yet is so confounded and wrought upon by this one miracle, as that he becomes truly compassionate unto the persecuted Apostles, pious and solicitous of his own salvation, Sirs, what must I do etc.  
By way of paraphrase, as if he had thus enlarged himself: That you are the servants of the most high God, and show unto us the way of salvation, the very Devils could acknowledge, though I vile wretch worse than a Devil would not believe it, this way many of our City have learned and embraced, though I miscreant did neglect and contemn it. But now I am amazed, convinced, confounded, I would go to heaven, I know not the way, I would be saved, I know not what to do, and therefore (good Sirs,) help me, inform me, direct me, tell me what must I do etc. Here the points come thick upon us, but we shall only pitch upon these two.  
First you see the state of man by nature, unregenerate, and carnal, before God doth call him unto the knowledge of his truth, ignorant of the way to heaven, or what to do to save his soul.  
Secondly you see of whom you are to seek direction, namely of the Ministers; the doctrine of salvation must be learned of those unto whom God hath committed the word of reconciliation.  
For the First it is apparent in the present pattern, we are all of us in the very same case naturally; may perhaps have some desire, but are merely ignorant, for Nascimur universi Civitatis prosus ignari, saith a Father, we are borne all of us ignorant of that City that is above, all the light of purblind nature, is no more than that of blinded Samson, as he without a guide could not find out one pillar of the house, no more can the natural man without the guide of God's spirit find out one article of faith. S. Basill therefore compares carnal men to Owlets that see something in the night, but nothing in the day, wise to compasle things temporal, but careless for things eternal, nence it is, that before the knowledge of Christ the people are said to sit in darkness and in the shadow of death, and in 2 Cor. 2.10. There is a veil on the heart, a veil of ignorance and infidelity, and there it remains until it turn unto the Lord: and Ephe. 5.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye were sometimes darkness, so long as ye served Diana, so long as ye were without the Gospel, until Christ Jesus ransomed you from your vain conversation, ye were not only dark in the concrete, but darkness itself in the very abstract.  
And this came upon us by the fall of Adam, man in the state of innocency had entire and perfect knowledge both of God and his will, with an universal conformity thereunto, internal and external Justice inhaerent in him as a proper accident in its subject, but while he did desire that which was forbidden, he lost that which he had, he affected a higher strain of knowledge, and so brought ignorance on himself and his posterity.  
Secondly Christ Jesus he is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brightness of his father's glory and express image of his substance, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that true light that lighteneth every man that cometh into the world; all that are without Christ walk in darkness, Egyptian Cimmarian darkness, a man unregenerate must needs be ignorant, an ignorant man must needs be a profane man, for he that wants knowledge cannot have grace.  
And this discovers and justly reproves the folly and impudence of too many in these times, who were never truly acquainted with God in his sacred Ordinances, still wrapped up in the common veil of infidelity and ignorance, and yet blush not to maintain that they need not instruction, they know as much as any can tell them, they believe as well as any, hope to be saved aswell as the best, and are as confident of heaven, as if they were already in fruition thereof, but you know the Proverb; None so bold as Bayard, for the truth is they know nothing as they ought to know, having their understandings darkened through the ignorance that is in them and because of the blindness of their heart Eph. 4.18.  
But as the hoodwinked fool, because he seethe no body, thinks no body seethe him, so these, because they know nothing, think there is nothing to be known, some have not the knowledge of God, I speak this to your shame (saith the Apostle) 1 Cor. 15. but is this possible? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the invissible things of him are seen by the creation of the world Rom. 1.20. Oh but they have not the saving knowledge of him in Christ, some have it not, and some refuse it, the first are in a pitiful, the second in a fearful, both in a damnable case, for though simple ignorance may extenuate the sin, and make it less, yet doth it not quite abrogate the guilt and make it no sin at all: because every man is bound to know his makers will, and a competent measure of saving knowledge is required in every Christian, who must be able and ready with meekness to render a reason of that hope that is in him; I must confess here the Schoolmen mince and are doubtful, especially Aquinas in his 2 dist. 22: q: 7. ● 2. would not have this native ignorance to be sin, but by the same reason he may deny original sin, and therefore S. Austen in his 5 contra Juliannum 3. thus states it, that Caecitas cordis quam solus removit illuminator Deus, est peccatum, paena peccati, & causa peccati. That blindness of heart we have by nature which only God the fountain of life and light doth remove, is not only sin, and punishment of sin, but the cause of sin also; and as for affected and sinful ignorance, that is so fare from extenuating, as that it doth every way aggravate both the sin and punishment, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith our Saviour, This is the condemnation that light is come into the world, and men love darkness more than light, because their deeds are evil John: 3.19. Hence learn we in the second place to bewail and deplore this our natural ignorance, Man is borne like a wild ass' Colt, yet vain man would be wise job. 11.12. Where the holy Ghost shows that we are not only Sottish, but peevish and intractable, not only ignorant of Gods will, but having a will still to be ignorant.  
Secondly labour for knowledge, pray with holy David, Open mine eyes that I may see the wonders of thy Law; and give me understanding in the way of godliness, use the help and direction of the Ministry, for the Doctrine of salvation must be learned of those to whom God hath committed the word of reconciliation, Labia Sacerdotis, The Priest's lips must preserve knowledge, and the People must seek the Law at his mouth for he is the messenger of the Lord of Hosts: Mala. 2.7. As before the publishing of the Law the priest went immediately unto the mouth of God to know his will, so must we now go unto the book of God, wherein is a peculiar patefaction of his revealed will, and unto those men whom he hath made able Ministers of the new Testament. For they are the Stewards of God, and dispensers of his sacred Mysteries 1 Cor: 4.1. The word of reconciliation is committed unto them 2 Cor: 5.19. Ambassadors for Christ that do in his stead pray us to be reconciled unto God, they are the light of the world, deuces viae, guides unto our spiritual Canaan, Instructors of the ignorant, Teachers of them that want discretion, they are indeed the very privy Councillors of heaven. For nihil faciet Dominus nisi prius servis suis Prophetis revelaverit. God will do nothing, but he will first reveal it to his servants the Prophets Amos, 3.7. What shall we say then to those that contemn the Ministry as a calling unworthy and unnecessary altogether? Certainly it is a grand policy of Satan to bring the leaders into disgrace, that so he might carry the people hoodwinked to Hell; and I fear that Jews and Turks will one day rise in judgement and condemn many that bear the name of Christians, for they honour the Muftis of Superstition, these contemn the Ministers of the Gospel.  
The pastors than must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men able to teach for Quod parum vovit nemo docere potest; as the Poet. No man can instruct others if ignorant himself, and men apt to teach; 1 Tim: 3.2. Not suppressing the light of their learning under the bushel of a lazy and unseasonable silence, like unto frozen Rivers that make great show but yield no water unto the thirsty passenger. And for all, we must hence learn to wait at the gates of wisdom to be frequent in the use of God's Sacred Ordinances, for though the world think it not so needful yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith S. Peter, you do well that you take heed unto the word of God as unto a light shining in a dark place, for this will make you wise unto salvation, and my third part, the matter in question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I may be saved.  
It was a good Epigram that learned scholar Aldus Manutius wrote upon his study door.  
Quisquis es, Aldus, etiam atque etiam te rogat  
 perpancis agas, deinde arctutùm abeas:  
Whoever thou art Aldus entreats the briefly to dispatch and presently begun, unless thou come as Hercules sometime did to wearied Atlas to put thy shoulder under the burden. Plutarch records of that famous Council assembled in Greece of 12 several people, that they wrote on the Temple of Apollo, instead of Homer's Iliads, the songs of Pyndarus large and tiring discourses, such short commemoratives as these, Know thyself, Beware of suretyship, use moderation; How strict an observation have we here of these Rules? what carefulness to avoid the censure of a tedious or unnecessary question? though so daunted with fear, and distracted with astonishment yet he recollects his wits, and makes but one Quaere, and that so pithy and material, that I may say with the Orator in another case, Quam plurima paucis? what a world of matter in so few words, nay syllables? To besaved comprehends in it the means of our conversion to Christ, our Regeneration, Justification, Glorification, & whatsoever tends to our new being here, or our eternal well being hereafter, for thus I construe his meaning with Aretius, that he is the salute animae sollicitus, solicitous now for the welfare of his soul, for the safe abode of his prisoners freed him from bodily danger: and withal, observe I beseech you, that he intimateth knowledge of action, and promise of obedience, What must I d●? The Heathen (especially those that relished the doctrine of the Perepateticks conceited the chiefest happiness of man to consist in the action of virtue, and therefore though grace were every way free in God yet he knows aliquid agendum something on man's part is to be performed.  
And lastly he is not curious to pry into the state of others; as once that prime Apostle Domine quid autem hic? what shall he here do? and therefore is justly reprehended with quid ad te, what is that to thee? follow thou me, but hi● discreet charity gins at home, and in the first place reflects upon himself, what must I do to be saved, here the observations come thick upon us, but we will shut up all in this one, namely,  
That the business of salvation requires the best care, pains and diligence of the best, and therefore our Saviour's injunction is general. First seek the Kingdom of God and the righteousness thereof Math. 6.33. prae omnibus conditis animam charius amare debemus, above all things created, a man's chiefest care must be for the welfare of his soul, and therefore holy David styleth it his Darling, that is most precious in his esteem. Deliver my soul from the Lion, my Darling from the power of the dog. And, Domine die animae, Lord, say unto my soul, I am thy salvation. Psal. 35.  
How slightly soever the world for the most part esteem of Salvation, as if nothing were more easy and trivial then to be saved, yet they find the fatal contrary by harsh experience, and Satan himself that cunning Sophister (who now by all means labours to perfwade this for a truth in the heart of vain and careless man, that so he may neglect heaven, defer his conversion and despise proffered grace,) will one day prove himself a liar, and with utmost arguments of aggravation, allege the difficulty, nay impossibility thereof, turning his tale, and flatly telling the amazed conscience, that the Art of Salvation requireth time, and care, and pains, and that long and narrow way to Heaven will not be trodden in an instant: This the prime apostle tells us 2 Pet. 2.10. Give diligence to make your calling and election sure, for if you do this you shall never fall. I may add, if you do not, you shall perish for ever: our blessed Saviour justifieth this, when being advertised by a worldly Martha of her many employments, to the end that he should either comm●nd her, or command her sister, to assist her, answereth briefly thus; Martha, Martha thou art careful for many things and one thing is necessary, and Mary hath chosen that better part, which shall never be taken from her. Where our blessed Saviour tacitly reprehends her needless diligence, and withal plainly applauds her sister's happy carefulness, thou art troubled, one thing is necessary, and that hath thy sister chosen.  
Salvation requireth our best care & diligence; because tending to the preservation and eternal wellbeing of the soul the best part of man, that Divinae aurae particula, the inbreathing of God, as the Poet calleth it, as far beyond the body as immortal before mortality, or Heaven the Earth; they were wont to say, saith S. Bernard, Qui corpus curate, bonum curate Castellum; he that keeps his body keeps a good Castle, but I say, sterquilinium vile, he is busy only about a Dunghill but he that is solicitous for the welfare of his soul chooseth the better part, is employed about the best business, and in doing this hath effected all, though he neglect the whole world.  
Lastly, without this all other forecast is folly, all gain loss, and therefore the Holy Ghost styleth him a plain fool whose provilence extendeth no further than the things of this life; Dost thou resolve on nothing but building of bigger barns? And because thy fields are laden with a plentiful Crop, therefore chant that careless requiem to thy soul, Ede, bibe, lude: Eat, drink, take thy pastime? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thou art a fool, for this night shall thy soul be required, and then where is all thy plotting and plodding for the world? Luke. 12: 20. without this happy diligence all other gain is loss, and therefore our blessed Saviour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, What shall it profit a man to gain a world if he lose his soul? Mat. 16, 26. where you see the soul is precious and invaluable, the loss of it irrecoverable, and a whole world, nay not a million of worlds, a sufficient recompense for one soul.  
How then are the greater part of the world here to be taxed, who think of that last of all, nay lest of all, which doth require their prime care and greatest diligence? how doth the Holy Ghost complain of this? Oh that they were wise! Oh that they would think of their latter end! and O si ad precepta mea, Oh that thou hadst taken heed to my precepts, than had thy peace been as the river, and thy righteousness as the waves of the sea, Isay. 48.18. And ideo captivus ductus est populus meus quia caruit scientia, Therefore is my people g●●e into captivity, because they have no knowledge, they regard not the work of the Lord, neither consider the operation of his hands, but the harp and the viol and wine are in their feasts, but alas the dreadful consequence! for therefore hell hath enlarged herself and opened her mouth without measure, and their glory, and their multitude, and their pomp, and he that rejoiceth among them shall descend into it: And not to insist on generalities, I speak in Saint Austin's phrase, Aures omnium pulso, conscientias singulorum convenio, I knock at the door of every man's conscience: have we been so careful in this particular? God hath not appointed us unto wrath, but to attain salvation by our Lord Jesus Christ, 1. Thessaly. 5.9. But we live as if we were appointed only for the service of Mammon, and set upon this dunghill the earth, only to dig out our own damnation: I question not our desire: salvation without doubt is every man's desire, none so wretched that would not be saved: Beatus vult homo esse, etiam non sic vivendo ut possit esse: Man would be happy though he trace those broad paths that tend to the chambers of death, but for our actions, there's the matter, wherein I may truly say as holy David in that Psalm. The wickedness of the ungodly showeth to his face, that there is no fear of God before his eyes: so our supive negligence our careless oscitancy. our extravagant intentions show to our faces, that we are not careful for heaven, nor solicitous of Salvation: The ambitious plots only for an addition of honour, some more preferment. The covetous sweats only to increase his substance, and enlarge his Patrimony; and for us all we can be content, as the Psalmist saith, Torise early, and go to bedde late, and to ●at the bread of carefulness for the things of this world: in this we live, in this we grow old, in this we die, and then (alas for pity!) the main business is neglected, heaven is not thought of, Salvation is not finished. Wherefore, what distress drove this perplexed party in the the text unto, let (I beseech you) a religious discretion work in every one of you, and make you solicitous for the welfare of your souls: I read of Plato, that when the Cyrenenses sent to him to prescribe them some form of Government, he replied, that they were too happy to yield obedience unto any laws: Oh let it not be true of any of you, that your happiness here, will not permit you to think of being happy hereafter: Consider that weighty reason of our blessed Saviour, what will it profit a man though he gain the whole world, if he lose his own soul? What did it profit that rich man Luke 16. That he was clothed in purple and fine linen, and fared deliciously every day, when no sooner dead but in hell in torments? Nay, it was the aggravation of his misery, that he had once been happy: so what will it profit you that ye are descended generously, clad costly, fed choicely and enjoy all the pleasures and delights of the world, when no sooner dead, but that of S. Bernard proves true, Carodatur esca vernibus, anima praeda Daemonibus, the body becomes a prey for devouring worms, the soul for tormenting Devils, see a Precedent in the 5 of Wisdom, and there the gallants of those times unseasonably bewailing such folly: Nos stulti, etc. We fools erred from the way of truth, and the light of Righteousness hath not shined unto us, we have wearied ourselves in in the ways of destruction, and gone through desolate places, but as for the way of the Lord we have not known; what hath pride profitted us, and riches withal their vaunting brought us? These things are passed away even as an Arrow shot at a mark, or as the trace of a Ship at Sea; or as a guest that tarrieth but for a day. Wherefore (blessed & beloved, in the God of love Christ Jesus blessed for evermore) when the eye that seethe me this day may see me no more, and the ear that heareth me, may hear me no more for ever; when I that speak this to you, may be dissolved to my original dust; Let not this my poor exhortation, be as the beating of the Air; or pass unreguarded, but in the fields, in your houses, at your tables, in your closerts, on your beds, always inturrupt all extravagant intentions with this, I have a God to serve, a soul to save, What must I do to be saved? Consider further, God willeth not your destruction, he hath not appointed you to wrath, he hath made himself known unto you, he doth by me (the unworthiest of his Messengers) entreat you that you would be reconciled unto him, whose voice if you will this day hear, you shall not perish notwithstanding all your former provocations. Oh then! seeing God and man, grace and nature, heaven and earth concur to do you good, perish not through your own obstinacy, save your souls, that you perish not in the condemnation of the world. And when ye have obtained some comfortable assurance this way, account yourselves more happy, then if you were Monarches of this whole universe; for, quanta faelicitas? what unspeakable selicity is it to be saved? Saul had a Kingdom, and yet he did despair. Esau was a Duke, and yet a castaway. Judas had his Bishopric, and yet the son of perdition; and quanta facilitas? what facility in the obtaining of it? For heaven is not now tied to these impossible conditions, do this and live, non reqnirit Deus sanguinem, sed fidem, sayeth S. Cyprian, God now requireth not blood, but faith, only believe and live for ever; Oh then! labour for faith, follow faith, fight that good fight of faith, be faithful unto death, which is the end of your days, and then you shall be sure to receive the end of your faith, which is, the salvation of your souls, which God of his infinite mercy vouchsafe, for the Son of his love Christ Jesus sake, to whom with the all sanctifying spirit, three Persons, one eternal, invisible, indivisible Essence, be ascribed all power, praise, might, and Majesty, dignity, Dominion, and thanksgiving from henceforth, and forevermore. Amen.  
FINIS.