Six Sermons

According to thy word.

When Satan hath once possessed 〈◊〉 thē profits and pleasures bring us to our possession, and though they do so profess religiō and godliness, yet they can never have any comfort by it all their life. For their own hearts accuse them for hypocrites, because they wait not for the consolation of God according to his word, & whatsoever is not done according to that word cannot be acceptable: and this word they care not for, neither set it in any estimation. When Adā seeth his nakedness, the suttle serpent can deceive no longer, but before he saw his nakedness, he is ever deceived, and led away with the multitude into innumerable errors. Some say they shall be saved by mercy, and some think by good works, and some by the Popes pardon, others say by Purgatory, and these will have a Mass song for them as long as the world standeth, and all for one silly soul thinking to be saved by it, & yet see their blindness, for they seem to think, that their torment shall not cease as long as the world standeth, else why should they find and hire men to say Mass for thē so long? But these are the fat morsels of Bels priests, & for this cause is the Popish Creed made very favorable to the Clergy. Well, say that ignorance is the mother of their devotion, for when the covetousness of the priests and the ignorance of the people joined together, then they invented Purgatory, Masses, prayers for the dead, and then all their trinkets. For if they had not held our fathers in ignorance, they would never have been Papists. But when they cast a mist before the eyes of men, then the blind fell into the diteh which doth contain so many gross corruptions.

I shown upon this word servant, that the godly would not leave this privilege for all the riches in the world, for that they are the servants of God, fellows to Angels and princes: for we serve him whom Solomon served who is blessed forever▪ Every seruingman bears the cognizance of his master upon his sleeve. But what will the Lord say when he cometh and findeth us marked with the badge of Satan? surely he will say, give unto Satan that which is Satan's, for all the houses of Israel are sprinkled with the blood of the Lamb, and all the mourners are marked, and all the chosen are sealed with the seal of the living God.

Well, was it said the poor receive the Gospel? The young men are more forward in the truth, and more zealous then the aged. Once the younger brother stole away the blessing frō the elder, therefore the elder hated him even for his zeal, & whē was Jacob hated more then he is now? when was he so hated and persecuted as he is now by Esau? Yet in the old time men were more zealous in their age then ever we hear of them to be in their youth, yea they were zealous in the Lord's business. Age hindered not Noah from building of the Ark when God commanded him, age hindered not Sim • on frō rejoicing and mirth when he beheld & embraced the Lord Jesus Christ. Then old Simeon embraced Christ, and he enjoyed him with hearty joy in zeal, but now where is old Simeon? there are but few of them to be seen coming to the Temple to receive Christ, but now young men receive, young Simeon's, young Daniel's, young Samuel's, young Timothies, and young Onesimus, and the young infants begin to speak again. The young have him, they are zealous, and I hope they will keep him though old men neglect him. Satan thou hast too much for nothing already.

Lord now lettest thou thy servant depart in peace according to thy word, for mine eyes have seen thy salvation.

He which beginneth to root out some error or superstition, at the first shall have much a do, for custom and natural corruption are the first causers of heresy, and shall cry against her in the maintenance thereof, and withstanders of reformation shall say, great is Diana of Ephesus, and so for a long time they seem to wash the Ethiopian or the black More, the more they wash him the more they gall him, and yet he is an Ethiopian still, but in the end the Ark standeth and Dagon falleth down, & truth triumpheth over falsehood, having got the victory, & light chaseth away darkness with the brightness thereof. To him that asketh what scripture have you against it? it is sufficient to answer, what scripture have you for it? Is not this enough to overthrow it, that for every idle word you must give account, as our savior Christ saith. And again saith God, who hath required these things at your hands? They ask, what, shall we not say God be with them? Why should you? I pray you what said David of his child? he said no such thing, but thus, he is gone, and will not return, but I shall follow him. If he be a good man, we say the Lord be thanked for his deliverance, but if he be not, then we say, God grant we may do better then he hath done, that by his fall we may learn to rise from sin. Therefore as Jacob said to his wives and children, give me your idols that I may bury them: so say I unto you, give me your superstitions that I may bury thē, that they may remain with you or in you no longer, to the dishonor of God, offending of your weak brethren, or to my grief, for I am jealous over you, because seeing you are mine and I am yours, ô that my voice were as the whirlwind, to beat down, root out, and blow away all your superstitions, that they may no longer reign among you. Now to my text.

For mine eyes have seen thy salvation.

Because the holy Ghost by inspiration had declared unto him, that he should not die til he had seen Jesus Christ, therefore the same spirit led him to the temple, & shown him that which it promised, & having seen the same he desireth and wisheth to die, and be released from this earthly prison, that he might live with God. As idle & evil wishes are vain, because they are not according to faith, nor grounded upon the word of God: so though we ask as cunningly as Jacob, and as earnestly as the sons of Zebede, yet if we ask not in faith according to knowledge, we cannot obtain, for we must ask so that we may receive, that we may not return empty.

Then we see that the principal cause that moved Simeon to wish for death, was, because he had seen his savior, and the true Messias which was promised by the father, figured by the law, spoken of by the Prophets, and foretold by the fathers, and pointed at by John the Baptist, he embraced. What desire should he have of life, when life, and joy, and peace, and the very brightness of the image of God appeared unto him, for all his life is but a pilgrimage of sorrow and of grief, yea & a continual combat with sin, therefore what should he fear death. But he might have said, long have I waited in patience, but what is all the time that is past, and the life that is to come to an ende? My kingdom is not of this world, and yet I have a kingdom, whereof I am certified now I see thy salvation thou hast promised, and now is thy promise fulfilled, therefore blessed are they that hunger and thirst after righteousness, for none shall have this food but they that hunger for it. The murmuring Isrraelites died in the wilderness, & might not so much as see the land of Canaan, because they murmured against their God. As Moses died on the mount where he saw the land of Canaan: so the godly die in the sight of God & in the contemplation of his glory, like Stephen, who at the very instant of his death saw the heavens open, and Christ Jesus sitting at the right hand of his father, and like Simeon here, which died not till he saw the Lord of life, and till he embraced him thankfully in his arms. Beloved you are not ignorant that the great day of the Lord is near at hand, and therefore they that have not yet seen Christ, they that have not yet embraced him, but still sleep without oil in their lamps, shall suddenly be overtaken without the wedding garment, and shall be cast into eternal torment forever.

Mine eyes have se • ne thy salvation &c.

Then we see that Christ was no spirit, neither was his body a fantastical body, for if he were a spirit Simeon could not see him, & if his body were a fantastical body, then could not he have embraced him. Therefore we see that the words of the Scripture are true, which saith, that Christ was perfect man in all things, sin only excepted. For he sometime wept, as at the death of Lazarus, and likewise over Jerusalem. Sometime he thirsted, as at the well where the woman of Samaria disputed with him: & also sometime eat, as at Marthaes house, as also among Publicans and sinners, which in everything shown him self to be perfect man.

For mine eyes have seen thy salvation &c.

O Lord saith he, I desire now to be dissolved, and free from the bondage of sin▪ which so long hath inhabited in my mortal body, for now he is come, by whom thou hast promised to free us and set us at liberty, he is come by whom thou hast promised to break the serpents head, and he is come that will heal our infirmities, and give strength against sin and Satan by faith, & peace towards God through love. And now saith he, I have embraced him, and thankfully do receive him, I believe and am persuaded that this is the same Messias whom the Father promised, and the Prophets • oretold, all Israel lōged & expected for, who is the light of the Gentiles, the glory of Israel, & the God of the whole world. Simeon was desirous to live no longer in this mortal life, when he saw perfect life, but like Adam when he came out of Paradise, was desirous to come in again, or like the fish which is taken in the net out of the sea struggleth to get in again. Seeing now he is come for whom Simeon longed, therefore what are the troubles that are past, and the sorrows that are come to an end? So they which love the truth of God, and wait with desire to be filled with the knowledge thereof, such shall not die until they have their hearts desire with contēplation thereof. For as Peter was sent to Cornelius, and Philip to the Eunuch: so the Lord will stir up such of his sernaunts, as may be fit instruments to minister the same unto us.

Mine eyes have seen thy salvation, &c.

Judas died before the time, and lived not to see Christ crucified, but the Disciples which loved Jesus did see him die like an undefiled and innocent lamb, and that to their exceeding comfort and joy, whē they understood, how that he suffered death for love of them & for their redemption. Now if Christ cannot hide him from such as hunger after him through love, then what shall we say of our fathers which lived in the time of ignorance, that longed to see this light, although they had a mist cast before their eyes? surely such died not til they saw Christ and embraced him in their hearts. And this is our judgment concerning them that died in the time of Popery, and likewise as concerning the rest, which thought to be saved by Purgatory and Masses after that they are dead, we say that they which sleep without oil in their lamps, they die • re they are aware of, & ere they wish for it, like the Philistines which sent for Sampson to laugh & mock at him, and to sport them selves, vpō whom the house fell and destroyed them all, or like the Egyptians, which thought that the waters had made passage for them as well as for the Israelites, both which died in and for their security, because they were not watchful nor prepared against the Lord called them.

Have seen &c. There be many sights of Christ, all go not up to the mount, as Peter James and John, all see not his face with Moses, all sleep not in his lap with John, all are not taken up into heaven like Paul, all embrace him not in their arms with Simeon. But as pleaseth God, so he showeth himself unto us, and all that love him both see him and embrace him.

To some he shows himself as in a glass, to some generally, to some particularly, some he calleth early, and some he calleth late, and there is no hour in the day wherein he calleth not some to go labor in his vineyard. To some he showeth him self by Angels, & to other some by visions. Abraham saw three Angels, Lot saw but two, Manoah's wife saw but one, and yet one was enough. It is said that Abraham saw Christ his days, but we see him clearer then Abraham, and clearer then John, if we believe in him as we should. Some see Christ and not his salvation, and some see his salvation, and do not embrace it. We see Christ when we hear his word, and we embrace his salvation when we believe it, they see him that hear him, they embrace him that follow him. Here if they had heard me, I would have searched Ierusalē with lamps, to see who sitteth in darkness. But how can they believe the word of God which hear it not? How can they embrace Christ which know him not, no not though they see him, and all through ignorance, having not the means to see him, because their leaders are either blind guides, sleepy watchmen, or hireling shepherds. And surely it is a woeful case, whē shepherds go to task, and let their own sheep alone summer and winter. They sheare them, but neither summer nor winter do they feed them. How should those people under their charge see Christ & his salvation, when they are so neglected of the wholesome food, and even starved to death many thousands of their souls, because they have not the food which nourisheth the soul unto salvation: and how many be there which are as old as Simeon, and yet have not embraced Christ Jesus? yea they know him not though they see him, neither do they wait for his coming, because they have no desire to embrace him, and therefore they defer that, & put it off from their youth to their middle age, from their middle age to their old age, from their old age to death, and so they can have no leisure in all their life to embrace him. But to such as do seek him, and wait for him with unfeigned diligence, we say as the Angel said to the women at the sepulcher, fear not, you seek the Lord Jesus. How is this world set to deceive us? we can find leisure to do evil at any time, but we can find no leisure in all our life long to do good.

I have somewhat to say to you of this parish, a dainty was prepared for you, and you let the strangers take it from you. You were required to a fast, and you did feast yourselves, you were required to come and pray unto the Lord, and to humble yourselves in his sight, that he may turn away his wrath from you, & you let the temple stand open and empty for your parts, and your shops were as open, and you were about your merchandise, forsaking God and seeking to win the unjust Mammon, and the vanities of the world.

For mine eyes have seen thy salvation &c.

You may see what deep root sin takes when custom is added unto it, therefore you had need all of you to take my part, for though I and you fight against it never so long, yet some of his darts stick in us still. He which believeth him, doth that which pleaseth him, and he that hath no will to please him doth that which delites him self, and he that offers him self to be reformed by the word of God is offered in truth. But what, shall I shake off the dust of my feet as a witness against you, and say, let them that will perish, perish? Nay I will rather wash Naaman yet seven times, that I might make him clean if he will be cleansed. If you have no Scripture for it, then think frō whence you have received it. If you have no reason for it, then think from whence you have learned it. If you have no example for it, thē think whence it first came or sprong unto you.

Thy salvation. Thereby to show, that he came not by Angels, or by men, or by any other means, but only from the alone and eternal God. He calleth him thy salvation, for his name was not given him by Joseph nor by Marie, but by the Angel of God, signifying that he was come from heaven, the father saw him when he was borne, the spirit came upon him when he was baptized, the Angels ministered unto him in the wilderness, his enemies subscribed unto him upon the cross, the Virgin traveled, the star walked, the wise men came out of far countries to worship him, then is not this Jehovah the mighty God, whose birth is glorious, whose life is famous, whose death is m • ritorious. None can take upon him the authority of God, but he, on whose shoulders the Lord layeth it, being sent of God & from God. Then we see that our Savior is the true Savior sent from God, for all creatures bear witness unto him, yea the very devils, with all the evil spirits do obey his voice, at whose name all knees do bow. He came not to bring health, wealth, pleasures, or profits, for the which if he had, then multitudes of worldlings would have followed him: but he came to bring salvation, righteousness, peace, truth and life, therefore few care for him. He came to save sinners, not all sinners, not everyone that saith Lord Lord, but he came to save penitent sinners, which turned unto God by their repentance, therefore he prayeth in John for those only that were given unto him. So soon as the seed is sown, the stones bruise it, the thorns choke it, and the sun doth parch it: and what comfort hath the lily among thorns? therefore wisdom taketh her unto her wings, & whispereth saying, you shall seek me before I come, you shall seek me but shall not find me, because ye have refused me when I offered myself unto you.

Christ is their salvation that believe in • im and make much of him, and thankfully receive him. The godly he delivereth from sin, but the wicked he leaveth bound in the chains of their iniquity, to be tormented of him which had tempted them thereunto, whose will they always endeavored to fulfill & not the Lord's, he showeth them a hand upon the wall writing their condemnation, and another catching them by the hairy scalp, which maketh all their joints to tremble and their heats to despair, and he saith unto them, what doest thou here without thy wedding garment? how darest thou come to steal away the childrens bread? The spirit of Saul worketh in him in his bed and everywhere, and he calleth for the harp of David to comfort his heart which cannot be comforted. And this spirit saith to Judas, thou hast betrayed thy Lord and crucified him, therefore go and hang thyself, for it sticketh within thee like the mark of Cain. But the godly heart goeth home rejoicing and chewing the cud like the Apostles, which rejoiced in that they were counted worthy to suffer for his names sake.

O what a good banket we have had this day▪ the be goeth lodē to the hive, & goeth longer in the strength thereof then Elias did.

Thy salvation. The only Savior is here called salvation itself, for if he were called a bare Savior only, thē you might likely understand it by some other savior, but here he is called salvation it self, to show that there is no other: for there be more saviors but no more salvations, and there is many ways to death, and yet but one death. The brazen serpent was a figure of Christ, that they which are stong by sin, by fire, and by the serpent which beguiled Eve, may make speed, because there is no remedy but to come to Christ.

The Papists have found out many salvations, they have found out a salvation by Saints, a salvation by Angels, a salvation by Masses, a salvation by merits, a salvation by Idols, as though Christ had least to do in his own office, for they have other salvations to fly unto. They will have it, but they will buy it, and what will they give for it? why they will fast so many days, go so far on pilgrimages, hire priests to say so many Masses, build so many Abbeys, and give so many sums of money to the Monks and Friers. Therefore this scripture goeth against them, & doth dishonor their shamelesnesse, who like Nemrod heaping stone vpō stone, would have built up to heaven: so they heap sin upon sin, and every hour someone heresy or superstition groweth up from this filthy root, for what Papist dare say that Simeon thought on any of these or put confidence in any other Savior but only in him whō he embraced in his arms? for salvation is by the promise of God, and all promises are in Christ. And though Jacob wanted bread, Joseph wanted not money, therefore he gave them back again their money, & likewise he gave them that corn that they would have bought with it: so I would wish them to say as Joseph's brethrē, that they have their corn for nothing, and had their money too, so let them be content to say, that they have mercy for nothing & their works too. For god careth not for their works, because they profit not him but thē selves. For there is no water can wash Naaman but Jordan, no water can wash the leprosy of sin, but the blood of the Lamb. By this the Israelites were saved when the destroyer passed by. By this the Lord knoweth us to be his people, and by this the devil knoweth us to be none of his. As it is proper unto God to be called goodness, so is it proper unto Jesus Christ to be called salvation He is called the way, the truth and the life, for that life which we have is but a spark and shadow of life, but he is the true and eternal life. Then seeing Christ is both our righteousness, salvation, and also the way, the truth and the life, to lead us thereunto. It is as possible for us without Christ to be righteous or saved, as it is to be wise without wisdom, righteous without righteousness, or saved without saluatiō. Therefore let us not be ashamed to take our water from the fountain, seeing Christ is the fountain of all wisdom, of all righteousness, of all truth, of all knowledge, of all salvation, and briefly of all goodness: therefore there is no other Ark to save us from the flood, no other ladder to ascend with into heavē, no other Joseph to feed us in the famine, no other Moses to lead us through the wilderness. But as the river S • loa rūneth through all the land of Judea, & watereth the whole city of God: so Christ doth show him self all in all, and all sufficient in mercy to save and to bless all his Church with spiritual gifts. If Christ be life, what shall make us despair? shall Satan? No, for he hath overcome Satan. Shall death? No, for he hath overcome death. Shall hell? No, for he hath overcome hell. Shall the Law? No, for he hath fulfilled the Law. Shall wrath? No, for he hath trodden the wine press of his fathers wrath. Therefore it was a sweet saying of one at his death, whē mine iniquity is greater then thy mercy ô God then will I fear and despair. Salvation is borne, therefore we w •• e all in the state of condemnation before: light is come, therefore we sat all in darkness before: glory is come, therefore we were all loden with shame before: life is come, to show that we were all dead in sin before. Life is come, and light and salvation: life to the dead, light to the blind, and salvation to the damned. For Christ is called salvation, to show that without him we are all damned firebrands of hell, heirs of condemnation, and forsaken of God. To him that is sick, it is easy to be thankful when he is whole, but when he is whole it is harder to be thankful then to be sick. I would fain be disproved, that Nineveh might be saved though Jonah would not.

Thy salvation. This word salvation is a sweet word, yea the sweetest word in all the Scripture, and yet many despise this worthy jewel, because they know not what it is worth, like the dawes which would rather have a barley corn, then a pearl or a jewel because they know not the value thereof. O Lord what is man that thou art so mindful of him? O man what is God that thou art so unmindful of him? If a friend had given us anything, we would have thanked him heartily for it, but to him that hath given us all things, we will not give so much as thanks. Now therefore let the rock gush forth water again, and let our stony hearts pour forth streams of tears in unfeigned repentance. We have all called upon you, but none regardeth us, as though God were as Baal, and as though Dives felt no pain, nor Lazarus no joy, but all forgotten. Manie times Christ cometh into the Temple and there is scarce a Simeon to embrace him, the babe is here, but where is Simeon?

If God had not loved us better then we loved our selves, we should have perished long ere this, and yet we embrace not Christ as Simeon, who hath saved us from temporal and spiritual punishments. We are invited to a banket, he who calleth us to it is God. What is the banket? Salvation. Who are the guests? The Angels and the Saints. What is the fare? Joy, peace, righteousness, this is the fare, and we invite you everyone: yet who will come at our bidding? some for want of faith, some for want of love, some for want of knowledge, have despised this holy banket, and unto this art thou called ô soul unworthy to be beloved.

Which thou hast prepared.

He was prepared long ago, as it doth most plainly appear, for the Virgin which bare him, the place of his birth, the poor estate wherein it was, his miracles, his Apostles, his torments, his cross, his death, his resurrection, & his ascensiō into heavē, all these were foreshowed and foretold long before they came to pass. Therefore some said, who is this that is so often spoken of by the Prophets? who is this that can do many miracles that the Scribes and Pharisees cannot do? that can raise the dead, that can cease the winds, calm the waters, at whose suffering the earth quaked, the sun hid his face, darkness came over all, and being dead, rose again by his own power, and ascended into heaven in the sight of a great multitude. How can it be then but it must be known before the face of all people, which was so manifest by dreams, by visions, by oracles, by power, by authority, & everything had a tongue to speak for God. Every thing was prepared for him before he came to be revealed, he came not in the beginning, nor in the ending, he came not in the ending, that we which come after him might long for his second coming. He came not in the beginning, because that such a Prince as he should have many banners and triumphs before him. He came not in the beginning, because the eyes of faith should not be daseled in him, and lest they should forget him, and his coming so long since which lived in the latter ages, even as you forget that which I have said as soon as you are gone hence. He came not in the beginning, because if he had come before man had sinned, man would have acknowledged no need of a phisitian, but when man had sinned, that he might feel the smart of sin, therefore he came not then, for when they were cast out of Paradise, they ran unto Christ as the Israelites did to the serpent. He came not in the beginning but in the perfect age of the world, to show that he brought with him perfection, perfect joy, perfect peace, perfect wisdom, perfect righteousness, perfect justice, perfect truth, signifying thereby that notwithstanding he came in the perfect age thereof, yet he found all things imperfect.

The Jews thought that he should come like some great Prince, with pōpe & glory, which was a carnal conceit, for herein they were maruelously deceived, his father was but a poor carpenter, and his mother but a simple woman, and he a silly babe wrapped in clouts. Then ought not we to reverence our Lord and to praise his name, for that he became so humble for us most vile wretches that are worthy of nothing? and yet we see how cruelly they dealt with this blessed one which came to save them. Ignorance sat in the chair, deceit gave the sentence, and cruelty executed him, with the most painful & shameful death of the cross. O that your eyes do not dasell, & your ears tingle, and your hearts marvel at this dealing of theirs to our loving Savior which came to save them if they would, and now see that he will abase himself for our sakes even to the uttermost, ô wonderful thing to think of. If you would mark I would make you in love with him before I have done with you, I say unto all those that come hither to be edified, take your fill of pleasure, enter into Paradise, lift up your eyes, stretch forth your hands, and eat your fill of the tree of life, and the Lord will go home with you, embrace him and kiss him, entertain him well, and he will dwell with you forever. But you that come hither for fashions sake, either to see or beseene, to find fault with somewhat, or to make an hypocritical show of godliness where there is none. I tell you that comfort shall shake hands with you at the door, mark it, and you shall see that my words are true. Show me what it is that is better then salvation. I would have none of you to be damned if I might prevent it, nor so much as a piece of you to be given to Satan, therefore I would I knew that stone that would kill Goliath, for I would strike it with all my might into his temples. If you will, you may be saved, and the Lord will one day put those words in my mouth that will touch your hearts. Therefore now arise, kiss and embrace the sweet babe Jesus, and then afterward frame yourselves to obey him; for then the Lord will knock at your hearts, and if ye will let him in, he will teach you all things. The Lord came not in the beginning nor in the ending, but he came in the middle age of the world, to show that if it will not learn now, it will never learn to come unto God by repentance & amendment, that they may learn to kiss the son lest he be angry, and so they perish in his wrath like Sodom. He came in the middle age of the world, to show that he was indifferent for the world, to give light and life unto all that return unto him, for God respecteth no persons, but every man of what nation or country soever he be, that feareth God and worketh righteousness is accepted of him and he will fulfill their joys through Christ, yet not when we will, but according to his own good pleasure, & whē he thinketh good. Therefore stay Daniel, thou shalt have thy diner anon, the Angel and Habacuc are about it. Stay Helias, anon the ravens will bring thee meat, and thou shalt have enough. Anon Moses will deliver Israel. So salvation is already prepared of God, and hath been long since with fullness, knowledge, and all excellent gifts, and he will give them to us when he seeth good, but we like whining children, that will not stay till their milk be cold, but would have it though they be scalded with it: so we would have the knowledge of God and liberty before we know how to use it. We would know the high mysteries and deep counsels of God before we know our selves, we would have the liberty of the Gospdll, when we know no way how to use it but in security. But the Lord, he will wisely give unto us as it were our bellies full when he seeth it good, and when heseeth us ready for it, who knoweth our hearts better then we ourselves.

A light to be revealed to the Gentilos, and the glory of thy people Israel.

You have heard Simeon showing the cause why the Son was sent frō the Father, why he became man which reigned before in Paradise. What moved God to leave his joy and his bliss, and suffer more then all the world could suffer together? A great cause it is that would make a king leave his kingdom and fall to beggary. A great and wonderful cause it was that made Jehovah to come down from heaven to suffer misery upon the earth. Two causes Simeon showeth why this Messias came from heaven. The first, that he might enlighten the Gentiles, which sat in darkness, and the second, that he might be the glory of Israel, which gloried in their sacrifices & in their ceremonies, and so had no glory before he came, but were like the Moon when the Sun doth shine upon it, or like Rachel which despised Lea and became barren. And they despised the Gentiles light, like that son which was angry because his lost brother came home again, or like those laborers which checked the Lord of the vineyard, because he gave unto the other laborers more then he gave unto them. But the Gentiles are like Lea, who being despised became fruitful. Simeon rejoiced in Christ, not only for that he was the glory of Israel, but also for that he was the light of the Gentiles. Shall the head be sorrowful because the hand is well? nay rather the hand should be glad because the head is well, and the head because the hand is well. The father should be glad because his son is stronger then himself, the mother should be glad because her daughter is wiser then her self, the brother should be glad because his brother is richer then him self, the mistress should rejoice because her maid is a better housewife then her self. But we envy our brethren and our neighbors, because they are better then we, and because God hath blessed them with temporal or spiritual things above us: if we see that they have learning, then we envy them for their learning, if he have more gifts, we envy him for his gifts, if he have more knowledge we envy him for his knowledge, if he have more zeal we envy him for his zeal, if he have more riches we envy him for his riches, and how can we rejoice when everybody's good is our evil, and everybody's joy is our sorrow? But fixe your eyes upon Christ alone, and he will fulfill your joy, if you look not back to Sodom like Lots wife. If you love joy and gladness, Christ is joy & gladness, if thou love comfort, why Christ is the comforter of all that bear his cross, if thou love life, Christ is eternal life, if thou love peace, Christ is peace, if thou love riches, Christ is full of heavenly riches, and full of liberality to bestow them upon all such as love God: so Christ is all in all unto the godly, & they have more joy in Christ always and in all things, then the richest, and glorious, and sumptuous Prince in the world, then Salomō him self had in worldly riches, honors, pleasures, ease or felicity. For the wicked which put their trust in riches, & make thē gods of gold and money, ease and pleasures, though they do all that they can to fulfil their lusts, and take never so much pleasures, and be never so merry, yet they can have no true joy, nor no peace of conscience, for all the peace, the mirth & sport they have, is but deceit, all false and indurable, like the grass, green in the morning and withered ere night. But when the Lord doth knock at their hearts, and strike them with a feeling of their horrible transgressions, as no doubt he will, then they are all in a maze, and they can have no joy, no peace, no rest, but they may say, in laughter my soul is sorrowful, in ease my soul hath trouble, in mirth mone, in riches poverty, in glory shame, in life my soul is even dead, in plenty my soul wanteth all things wherein it should rejoice, it is destitute of all comfort, and possessed with all slavish fears like Cain, who being Lord of all the earth, yet had no joy in it when God had once forsaken him. Likewise Saul whē God had forsaken him, he had no joy of all his kingdom nor of all his riches, and then who had more joy Saul the king or David the subject? So then we see that perfect joy can be had in nothing but in God and in Jesus Christ. Wherefore as by the stream you may be led to the fountain, even so let the joy and peace of this life serve to lea • e us to God which is perfect joy and peace, & there rest, like the wise men which were guided by the star, to come to the true son of grace Jesus Christ when he was borne: and if we rest not in him when we have found him there is no rest for us, but like the restless dove which fluttereth about & findeth no rest any way til she returned to the Ark, but we seem as though we sought him and found him, when as we do but play the hypocrite. Solomon saith that the ways of a whore are prosperity and welfare, for she ever putteth on a vizard that she might not be known to be so vile as she is: so under the color of goodness evil is always l •• king. Therefore Christ is called the light, because that we should leave our foolishness seeing light is come, and that we should forsake all our lights which are but darkness, and 〈◊〉 unto his light which is the true light indeed. He came to lighten the Gentiles, and they received him with thankfulness, of whom there was no hope of goodness left. Who would suppose that the barren woman should become fruitful, or the prodigal son return home again? It is like as if an owl should be converted to see light, or as if the stream should return into the fountain, or as if an old man should become young again.

A light to be 〈◊〉 to the Gentiles.

To be revealed not yet revealed, the Jews must first reject him before the Gentiles receive him and when the Jews did oppress him, condemn him, and crucify him, then were his arms spread unto the whole world. When the guests would not come, then he sendeth into the high ways to compel others that would come willingly unto it. Comfort is on foot, and that which will come shall come, &c. The Queen of Saba came from the uttermost part of the earth to hear Solomon's wisdom, and the wise men came from the East to see Jesus Christ, but we may say, the Lord was here by in the Temple and I was in my shop, selling and buying lying, deceiving & swearing. Well, when he comes back again I will be better acquainted with him: and so we esteem not of his presence in any reverent sort. The Sunamite said, Let us build a chamber for the man of God, then we should build an house. Zacchaeus did climb up into a tree to see his savior, and the Lord seeing his diligence called him, Zaoheus come down, for I will dine at thy house this day, & that was a joyful day with Zaoheus, for then saluatiō came into his house and upon all his family: he gave the Lord a feast, and the Lord made him a far better feast of peace, a feast of joy, a feast of heavenly things, and so for his zeal and indeuor to see Christ bodily, he shown him self unto him spiritually, even to his hearts desire. To be revealed.

Have an eye to the future tense, that which is not shall be. As for example, Solomon was wise but he is foolish, Sampson was strong, but he is weak, Judas was a preacher but he is a reprobate, Paul was a persecutor, but he is a preacher, Peter was a denier of Christ, but now he is a bold professor of Christ, Moses was learned in the wisdom of the Egyptians, but now he is learned in the wisdom of God, by which the wisdom of the Egyptians is made but mere foolishness in the sight of God. Other wise men, as heathen Philosophers, Plato, Aristotle, Cato, Crates, and such like, these were counted very wise men in the sight of the world, yet these were Gentiles that wrote so many • ookes full of wisdom, and all so adorned with notable sentences & witty sayings, that one would think all wisdom were buried with them, so famous were they, and so full of earthly understanding, teaching manners, counsels and policies: yet for my part I have neither seen nor heard of any such being wise in worldly things and without the wisdom of God, but that they have committed some notorious foolishness in the sight of all men, like Achitophel, of whom we read that he was so wise a counselor, and yet see the end of him, he hanged him self, and all for want of the knowledge of God. It were better therefore for him to have had more wisdom and less wit. Crates, Aristotle & Plato & all the rest of the wise Philosophers have either poisoned, burned, or drowned them selves, and so we see that the ende of worldly wisdom is mere foolishness, and the foolish have more peace then the wise: for their wisdom without the fear of God doth thē no more good, then the Ark did to the Philistines, which did nothing but torment them, because they knew not how to use it, and therefore unreverantly abused it. For if your wisdom consist in eloquence of words, in profundity of wit, to gain craftily and spend warily, to invent laws, to expound riddles and interpret dreams, to tell fortunes, and prophecy of matters by learning, all these without the fear of God do us no more good then their wit did these Philosophers, which notwithstanding sat in darkness. And I am afraid though Christ brought light unto the Gentiles, yet it may be said, that the Gentiles sit in darkness still, saving a few Levites scattered upon the mountains, for whose sake Sodom is spared. And because those had not the knowledge of God, therefore they worshipped Mars & Cupid, sun and moon, beasts & serpēts: so the Philistines worshipped Dagō, the Ephesians worshipped Diana, the Assyrians Nesroch, the Israelites worshipped a calf, Ieroboā worshipped Belzebub, the Moabites worshipped Chamos, the Samaritans did worship unto Baal: so the truth seemeth falsehood, and error seemeth truth. As for example, that the world should be made of nothing, that the word became flesh, that God and man was joined together in one body, then one man may be righteous in the righteousness of another which is Christ, and that the dead shall rise again, these seemed foolishness unto the Gentiles, neither could they believe them. No more can some Gentiles amongst us at this day, which are but natural men, therefore they do not believe them: for when they professed them selves to be wise they became fools, saith the holy Ghost.

So then we see now what Christ hath done for us, he hath bound that serpent, which hath sown all the tares, so that the devil is fain for want of better lodging, to enter into swine.

Heretofore, whereas one followed God a thousand followed Baal, but now kings & Princes lift up their heads, desiring Christ to reign with them and in them. Heretofore we made our selves like the wounded man, we were spoiled, we were stripped naked, and we were bathed in our blood, being full of wounds, but now Christ hath furnished us, he hath washed us, he hath clothed us, & we are now become true Israelites: we which were the vile and wild oliues, he hath grafted up upon the true olive, and planted us in a fruitful soil. And what cause can we show for this but only mercy? For heretofore we were called foolish, but the Lord hath made us wise according to the wisdom of God in these days by his spirit: but if you deserve to be called the foolish nation again, then ye are most unhappy and most cursed. So now we have heard that the Lord doth • eueale all his counsels unto his Prophets, and how the glory of Israel is now revealed to be the light of the Gentiles. And you have heard the cause why: because the Jews rejected their own salvation. You have heard that the cause was only his mercy & his love, because mercy cannot contain it self within Jerusalem.

A light to be revealed to the Gentiles, and the glory of thy people Israel.

You have heard why Christ is called light, why he is called the light of the Gentiles, why the Lord did change a curse unto a blessing, & why the Gentiles did change darkness for light, and a thousand gods for one true God. Then the Gentiles received more grace then they desired, for the Lord came uncalled into their houses, and made a feast unto them in their own houses. The light of the Gentiles is our light, your light, and my light: Christ is our grace, your grace, & my grace, and Christ is our salvation, your salvation, and my salvation. He came unto the Jews, & for the Jews, and yet his coming unto the Gentiles was better then to the Jews. He came into the world when the world did abound in all wickedness, and saved us when we most deserved wrath. Wonder at this you that wonder at nothing, that the Lord would come to bring salvation, to redeem our lost souls, even as it were against our willes: so that now we would not be as we were for a thousand worlds. I shown the blindness of the Jews, who having heard of their rejection, and of our conversion, & yet understood it not, neither sought to prevent God's wrath in rejecting of them. Therefore the rock which should have saved them, did shiuer them in pieces: wherein was shown their wonderful blockishness, having it so often̄ foretold by their Ptophets, figured in their Law, shadowed in their sacrifices, and read in their churches from Saboth to Saboth. Every thing that cometh to pass in churches, in common weals, in cities, in countries, in kingdoms, and in prou •• ces, these are all foretold in the scriptures, and yet none do understand it, saving a few chosen ones whom God loveth. For, the coming of Antichrist, the overthrow of kingdoms, the darkness of Popery, the light of the Gospel, the conversion of the Gentiles, and the rejecting of the Jews, all these are set down in the scriptures, and yet we cannot understand it, though we hear it day by day, because we do not give our minds to understanding. Such hearers shall stand in a maze before the righteous & terrible throne of God: the dead shall rise, the trump shall blow, and all the world shall be in an uproar, and they shall stand quaking, when their hearing without profiting shall be laid to their charge, and they shall say, ô we have known no such things: but surely if the Jews could come out of hell, they would admonish us to take better heed how we hear: for we hear as though we did not hear at all, our minds are otherwise occupied. Now when we see anything come come to pass as it is foretold in the Scriptures, then we must say as Christ said, this prophecy is fulfilled, for all things that are written are come to scriptum est & factum est, that is, as sure as it is written, so surely doth it come to pass. It prophecieth nothing but that which truly is fulfilled in due time, and the more often it speaks of a thing, the more certain, the more excellent, and the more to be believed it is. Like a jewel that is beset with pearl, so is our calling ordained with scriptures for so doth God tender our calling, which is so often in his mouth, and we so often in his remembrance, that he speaketh of us in every book throughout the whole scriptures, like a kind spouse whose love is in a strange country, and he delighteth him self with thoughts and meditations of her: so he did long until the Gentiles were come to him again, like the prodigal child, whose father did long until he had embraced him. When shall my prodigal son come home again saith he? I will put my best garment on his back, & my gold ring upon his finger, and his fare shall be the daintiest morsel. And thus God longeth for our salvation, and he knocketh at our doors, Is faith here? is love here? is one called the fear of God in this place? And as love maketh lovers sometime to speak plainly and familiarly one to another, sometime by dark speeches and riddles, sometime by letters, sometime by dumb shows and signs, and sometime to hide them selves one from another: so our God speaketh sometimes plainly unto his Church, sometime darkly and mystically, sometime he turneth his face frō his Church and dear spouse, as though he would not speak unto her for love as appeareth in the book of the Canticles.

The first type or figure was Cain and Abel, Cain was the eldest son of Adam, and Abel the younger, yet God loved Abel and accepted his sacrifices, but God rejected Cain for his wickedness, and he became a reprobate: even so doth God, he rejecteth the Jews which were the eldest son, the true olive, and the seed of promise, and God's dear children if the • had continued in obedience, and he taketh us being but the youngest son, the wyld olive, and maketh us children by adoption unto him, only of his mere mercy without any other cause.

The 2. example was Sem & Japheth, both which were Noah's sons, Sem was the first son & Japheth the third & yōgest, & of this Japheth came the Gentiles: of him said Noah, God persuade Japheth that he may dwell in the tēts of Sem, that is, that they may be united together, as we see it is come to pass. Other sheep I have saith Christ, which are not of this fold, them also will I bring, & they shall hear my voice, & there shall be one sheep fold and one shepherd.

The third type or figure of Christ was Ishmael and Isaac, both the sons of Abraham: Ishmael was the eldest, Isaac the younger yet Isaac was chosen of God & a figure of Christ at that time when he went to have been offered as a sweet sacrifice at God's commandment. And Ishmael his eldest brother was a mocker of his brother, and therefore he was put away, and the Lord was not with him.

The fourth type or figure was Jacob and Esau, both sons to Isaac: Esau was the elder brother and Jacob the younger, yet God loved Jacob and hated Esau, because Esau contemned his birthright, and sold it to Jacob for a mess of pottage, and therefore Jacob stole the blessing from him: so God blessed Jacob, but he cursed Esau, whereby is shown that the Lord did for the contempt of the Jews, take away their birthright and their blessing, and hath given it unto us.

The fifth type of figure was Lea, which was squint eyed, and was despised, because she was not so fair and so well favored as her sister Rachel, and yet the Lord made her fruitful and Rachel barren: so we being despised for our barrenness in all goodness, yet the Lord in mercy made us fruteful and revived us.

The sixth figure was Manasseh & Ephraim the two sons of Joseph, Manasseh was the eldest, and Ephram was the youngest. Both of them Joseph having brought to Jacob his father that he might bless them, he took Manasseh and put him towards Jacob's right hand, that he might bless him first & more plentifully, and he took Ephraim and put him towards Jacob's left hand. But Jacob stretched out his right hand, and laid it on Ephraim's head which was the younger, and his left hand upon Manasseh, directing his hands so of purpose, for Manasseh was the elder of them both. Thus the Lord blessed us when there was no hope left for us.

The seventh figure was Rahab a harlot in Jericho, who was a Gentile, yet her heart was touched so, that she received and entertained the spies that Israel sent, and in the time of danger hid them, that they should take no harm, signifying thereby, that the Gentiles should receive & embrace the true Israelites and messengers of the Gospel, and keep them as safely, and defend them as diligently as Rahab did the spies of Israel.

The eight figure was Ruth a Moabite, of her Christ Jesus vouchsafed to come as concerning the flesh, to show that he came not only of the Jews and for the Jews, but also of and for the Gentiles, which were the lost sheep, vnhoped for, being strangers frō the covenant.

The ninth figure was Sampson, who being a Jew, would needs marry with a Gentile, signifying that Christ Jesus would also marry with the Gentiles, as he did with the Jews.

The tenth figure was Solomon, who married Pharaoh's daughter which was an Egyptian and Gentile, signifying thereby that Christ would take him a spouse among the Gentiles to marry with him self as David in the Psalms declareth.

The eleventh figure was Naaman the Syrian, whose leprosy is turned upon Gehezie, the leprosy of an heathen and ignorant mā turned upon an Israelite, and one that had the knowledge of God, being the servant of a Prophet, signifying that our leprosy of sin and ignorance should be turned from us upon the Jews, who had the knowledge of the law of God, but esteemed it not, but were unthankful for it. Manie like examples there are in the New Testament: like as the Cherubims, though severed in sūder, yet looked one towards another, and both upon the mercy seat: so the Old Testament and the new look look one towards another & yet point at one and the same thing.

The first type or figure in the New Testament was the wise men, which were the first fruits of the Gentiles, and came from the East, being guided by a star: signifying that by the guiding of the word and spirit of God, the Gentiles should come from all the places of the world to embrace Christ Jesus with joy.

The second Type or figure was Christ himself, his going into Egypt, signifying thereby that he should go from the Jews to the Gentiles, because the Jews refused him through unbelief, abundance of wickedness, and want of reformation: so we see that nothing can drive awaite Christ but sin.

The third Type was Christ whipping the Jews out of the temple, showing thereby that the Jews should be whipped or cast out of the spiritual temple, & the gentiles should occupy it. This beloved, belongeth unto us, unto whom the Lord so wonderfully hath made his light to shine.

The fourth figure is the parable of the vineyard, which was taken from them that possessed it, and given to them that should bring forth the fruits thereof, and yield better increase unto the Lord of the Vineyard.

The fifth figure was the parable of the two sons that were bidden to go and work in their fathers vineyard, of whom the first said he would and did not: the second said he would not, and did repent, and went to labor in the vineyard: the first signified the Jews, which made many vows with such a show of godliness which was but hypocrisy, whom the Lord rejected and cast off, and said, that the publicanes and sinners should stand in judgment to condemn the greatest of them.

The sixth figure, was the feast that the Lord made unto the disobedient guests which the Lord invited to his banket, and was only ordained for them, and promised to come unto it, and yet refused and would not come, but alleged slieght excuses taken from their love of earthly and transitory things above God. Therefore the Lord sent into the hie ways to call and compel the Gentiles to come, which came though they left their wedding garments behind them.

The 7. Tipe or figure was the vision of Peter in Joppa, when he was on the top of the house, where he saw the vessel come down that had in it all manner of four footed beasts of the earth, and wild beasts, and fowls of the air, and creeping things, where also the voice said unto him, Arise Peter, kill and eat: wherein the Lord shown unto him, that he should count no man unclean, although the Gentiles then were counted unclean, as were the unclean beasts set down in the law of God, and therefore when Peter was sent for to Cornelius house, he said, Of a truth I perceive that God hath no respect of persons, but in every nation he that feareth God, and worketh righteousness is accepted of him. Manie other examples of our calling, as the straied sheep, the lost groate, the prodigal son, and Christ eating with publicanes and sinners, which when we read we should cast our figure and say, of whom is this spoken? of the gentiles? then it is of me, for I am a gentile. But am I converted? If I be not thē have I not fulfilled this prophesy, therefore let us strive to do well, and to mortify and subdue sin which dwelleth in our mortal bodies: for none but the valiant can enter into the kingdom of heaven.

Now all these prophecies are fulfilled, the blind see, the lame go, the dumb speak, the deaf hear, the maimed work, the dead are quickened, the leapers are cleansed, and the poor receive the Gospel. Therefore who will despair, and say, light is not revealed unto me, when as he seeth it to be revealed unto whole nations? And so solemn is our calling, as that in so many places of the scripture it is foretold, whereby we see how dearly the Lord tendereth our salvation: like as a kind spouse which was longed for while she was in a strange country: so Christ longed for the gentiles, till they came home again unto him. Therefore let us now consider what he giveth us, namely righteousness, and salvation, first righteousness, then salvation: first repentance, and then forgiveness of sins, the sun of the gospel, least we should see heaven in hell, and light in darkness, and joy in anguishes.

Let us not contemn our light, or grow careless of it: let us not build with one hand & overthrow with the other by profaneness, like those men which while they surfeited at their gluttonous tables, did call upon God for health. Christ is not received with the hand, if the father offering a gift do see the son stretch forth his left hand, he will withdraw his gift from him. I say let us not contemn our light as the Jews contemned their glory. For what is light to him that will shut his eyes against it? What is this light? It is such a glorious light, and such an excellent revelation, that great and mighty kings have earnestly desired to see, and princes have laid down their crowns to reveal it. Let us embrace this light, Let us take & put on the wedding garment, and go to the banket, unto which a thousand messengers have invited us, and do allege none excuses, I have married a wife, I have bought oxen, I go to see a farm, &c. and therefore I cannot come, neither will I come. Well do so, if that ye will needs: but remember that thou wast invited, and therefore the blessing shall be given to another. Therefore shall Esau weep for the blessing but shall not have it.

But give me a reason I pray thee, why thou wilt be called the servant of God, which doest not serve him, or the child of God, which dost not love him, or the disciple of Christ which dost not learn of him: yet his rain falleth upon all, the just & unjust, and he giveth thee all things for nothing • the sun doth give his light for nothing, the dew doth give his moisture for nothing, the •• uers do give their waters for nothing, and the earth doth give her fruit for nothing.

What shall we do then when the sun shineth? We must not do as we do in the dark, for then men ought to betake them to their labor. Learn of the savage beasts, who as soon as the day springs, betake thē to their travel, and every bird welcommeth it with many a sweet song.

Christ is light, and this light is come, Therefore he that seeth not now is blind, and he that hears not now is deaf, and he that works not now is maimed. But we will not work holy works according to the word, neither in light nor darkness: we can see to sin in the dark as well as in the light, for the light discovereth both the harlot •• the these, for he is afraid of the light: where light is not, Christ is not: but Christ is light, and let none be afraid to seek this light which is so good, so excellent, and so profitable for us. For it doth not only deso • e it solfe, but all other things round about it. Therefore if thou hast this light, thy faith, thy fear, thy love will show it self, & good things cannot now hide themselves, for he that is light doth delight to please God in the light. It is no marvel though a man stumble in the dark, but he which stumbleth in the light is not very strong, because he seeth his way before him. Once we stumbled at every straw when we walked in darkness, for then light had a fall, pride had a fall, lust had a fall, drunkenness had a • all, penury had a fall ignorance had a fall: or if you will, pride rose and we fell, lust rose, and we fell, &c.

Were Egypt as light as Goshen, that is, whether the Jews have received their glory or no, yet if thou sin in the dark the light will bewray thee, and thy conscience will accuse thee, and condemn thee for it. Therefore now give over darkness, and arm thee with light, for your life shineth like the light, therefore now we should be Israel, for Israel is revolted.

But many scrolles may be written of our sins, and thus the gentiles are as gentiles still. He that believeth not the word, is an infidel, he that believeth not God, is an Atheist, he that worshippeth anything more than God, is an idolater: every man's conscience shall condemn himself.

Men will leave godliness for riches but they will not leave their riches for godliness.

The Jews never served God at any time with such devotion as they do now their gold and their riches.

Many the • e are which could be content never to die, but live here with their riches and pleasures.

Is not the godly more despited for his godliness than the wicked for his wickedness?

Are not the members of Christ more hated, and worse entertained by us then the limbs of Satan? So dearly doth everyone love sin and draws sin upon sin like a chain, or monsters drawn in a chain: pride showeth, drunkenness showeth every man his sin. They came unto us, and said, your fathers loved us well, and said unto us, if you will be fair, you shall be wise, if you will be drunk, you shall be rich, and so everyone pointeth at, and showeth us the way which leadeth to destruction, and how few are the number of them which showeth us the way of virtue and godliness?

And thus we are even as forward as those Jews which strive who shall come to hell first. Who did ever thank God that he was not borne an hundred years ago, when ignorance spread over all, and all Egypt was smitten with darkness, or that the Lord hath not left him to himself to become an Atheist, or an Epicure which lives without God in the world? We have all God's gifts offered us, but we have refused them. Christ brought light: but we had rather he had brought darkness, for we love darkness more then light. The Angels, the heavens, the word, the spirit, are light, and we which see it are darkness, for we cannot abide light, but are like an Owl which flieth out of a ha • e field from the light of the day, such a death is day unto us. Faith is flown away, truth is become a pilgrim, and every string is out of tune. He which should weep and be sorrowful laughs, and truth is brought to the ground, yea poor truth is even persecuted to the death, therefore sinners are stubble, and their sentence is, burn them.

How fine would be the way of virtue, if you would pare away the rubs that are in it, if you would take away all occasions of sin, and give it gall to eat, and when you have done so, set a crown of thorns upon his head, and when you have thus crow- 〈…〉 you have condemned it, put it to death, and when you have put it to death, bury it: and when you have buried it, • oll a great stone upon the head of it, and set watch men to keep it, and let your watch-men be fasting and prayer, that it may never rise again to reign anymore, the which the Lord for his mercy sake grant, Amen.

And cry against it, &c.

Reproof is the necessariest office, yet it is least regarded, & least esteemed. For now we think if one doth reprove us, that he hateth us.

But the Lord saith Levite. 19. Thou shalt not hate thy brother in thy heart, but shalt reprove him, and suffer him not to sin: noting thereby, that if we flatter any in their sin, or see them sin, and not reprove them for it, that it is a manifest sign that they do it of hatred, how great love and good will so ever they pretend toward them, seeing the matter tendes to the hurt of their souls, and the offense of God. If a preacher reprove sin, he is thoght to do it of hatred, or of some particular grudge: & others as though they were galled, will say, let him keep his text: or they will say, he is beside his book, as though no text in scripture doth reprove sin, and so of all doctrines, the doctrine of reproof & reprehension of sin is most contemned, and least esteemed. But let a preacher preach dark mysteries, or profane speeches, or unprofitable fables, or frivolous questions, or curious inventions, or od conceits, or brainsicke dreams, & any of these will be more welcome unto thē then reprehension which is most profitable and necessariest of all. Balaam's asse never spake but once, and then he reproved. Then if Balaam's asse reproved Balaā, how much more ought Balaam to reprove asses, or such as will be no otherwise then beasts in their behavior.

When we reprove you for sins, whether they be usual, or private, you think ill of us. If a preacher reprove a public sin, which is used and tolerated amongst many, he is hated of many, and thought to be too busy, or that he is toosharpe and rough. And they say, that whereas he, should preach God's love and mercy, he tells us of the law, and so doth throw us down too low, &c. And if he repr •• ue a sin that is done privately he is thought to be envious, and one that preaches the law, and thereby throws some to despair, & so all reproof is thought by them intolerable. But we preach hell to bring you to heaven, we preach the law to lead you to the Gospel, we preach judgment, that you might find mercy, we threaten, as though we should strike you, we rebuke as though we were angry with you, and exclaim as though we did hate you: but we love you in the dearest blood we have. The Lord grant us all to love the truth to the end.

But Jonah rose up to fly unto Tarshish.

Jonah being sent to Nineveh, he flies to Tarshish, yet he went to Nineveh at last, not of free will, as meaning only to perform his duty, but being terrified by the whale, and all the other creatures of God which were bent against him for his disobedience. So we serve God and do his will, when terrors do compel us by thundering into our ears, & glauncing before our eyes, & melting our harts for fear. And this is my opiniō, that they which come hither to Church only on the Sabbath, come not of conscience, but for fear of the law, yet let them know, that in so doing they fly from their comfort, yea they fly from God. Now Jonah went to the haven, and there he found a ship not going to Nineveh but to Tarshish. As soon he set forward to fly from God, Sathā straight ways prepared a ship, so that temptation and occasion of sin do always go together. Shall Judas lack money, or Jonah stay for a ship? no (saith Satan) by the mouth of his ministers, here Judas take thee money and betray thy master, and Jonah here is a ship for thee, go hast thee away, and fly from the presence of the Lord. Therefore if any will ask what the devils occupation is, it is to provide snares and gins whereinto to entice, and therein to catch thee and me.

And he paid the fare thereof.

This money was cast into the sea, for it did him much harm, yet it did him small good. There are many which will spend & wast they care not how much upon cards & dice, an unlawful game: this money also is cast into the sea, for it doth thē much more harm then they know of, but it doth thē no good. And so men care not what they pay for vanities and braveries, the most part of which is unprofitable, & rather hurtful thē necessary for thē, but only for the vain use of the present time, and for some vain respect: this also is cast into the sea, and thus men care not what they pay for vanities, so it do please their mind for the present, without consideration of the end and purpose thereof, but they will give little or nothing to do good withal: so that Lazarus cā get nothing, and David can get no meat. Shall I take my bread and my wine and the flesh which I have provided for my shearers, & give them unto thee, whom I know not, saith churlish Nabal? We can be content to give anything or do anything to win the world thereby, but we will give nothing, nor do nothing, thereby to win the kingdom of God.

But the Lord sent out a great wind into the sea, and there was a mighty tempest, so that the ship was like to be broken.

The sin is past, but the punishment is to come: so after sin followeth revenge, the heaviest companion of wickedness, although she love not sin, yet she will be always where wickedness is, full of strength like a Lyon which will not be tamed. For seeing obedience to the commandment was wanting, therefore the tempest would bear rule, for unless it be an imperious cross, we will not yield, so head strong sin is: therefore it is said that God sent a mighty tempest that sin might have the foil, and the tempest the victory: he that sails to Tarshish whither he is forbidden to go, would have as good wind as he that sails to Nineveh, or whither he is commanded, but he that doth one thing for another, shall receive one thing for another, like Ahab which ceased not til Michaiah had said like the other Prophets go up and prosper, but he went up and perished. Jonah thought to ariue at Tarshish as surly as the Spaniards thought to ariue in England, whose destruction their fellows at home do wonder at, how their invincible power could be destroyed. But God is strong enough for thē that kick against him, & disdaineth to be crossed of dust and ashes. Now Satan thou hast brought him into the ship, and persuaded him to fly from his defense for his safety, and made him believe that he should come safe to Tarshish, that is, to live at ease & liberty, enjoying all temporal benefits at his pleasure, & now thou hast left him, whē he is in greatest danger, and rather seekest to drown him then to save him. O most wretched and deceitful liar, he that trusteth his enemy, and he that believeth thee, shall ever be deceived, for now might Jonah say, beware by me, for thus hath the tempter deceived me, he hath allured me with flattering fantasies, and persuaded me that it was but an easy thing to fly from the presence of the Lord, that seeth always all things, and from whom no man, no nor secret lurking in any man's heart can be hid, but all are always in his presence. He made me believe that light could be brought out of darkness, that good may come of evil, for he assured me, that if I would set forth toward Tarshish, I should not only shun the presence of the Lord, but should live at ease like one unknown, both for my vocatiō and also for my behavior in the execution thereof, and so I might creep into a familiarity with these people, and enjoy the benefit of their society. Otherwise if I went to Nineveh as the Lord commanded, they would hate and persecute me, yea and so I should end my life in misery, both because they being Gentiles and I a Jew, they cannot abide me, for the one holdeth the other in contempt: and also because of my message, namely a Prophecy of destruction, grounded upon a reproof of their vile and sinful pleasures. Which message, Satan persuaded me that it would be so heinously taken, that no death nor torment that they could devise for me would be thought sufficient, & so I should be sure never to escape their hands alive if I went, as though the eternal and most glorious God which sent me thither, were not able to defend me from all evil when I come thither, as well as he did Damell in the den of Lions, and John in the Isle of Patmos among the savage beasts. And when Sathā had thus persuaded me, I believed him, & so took my journey to fly frō the presence of the Lord (if I could have performed my intētion.) But the Lord who seeing the stubburnesse and disobedience of my heart, followed me with great displeasure, sending such a tempest vpō the sea whereon I was, that it had like to overwhelmed us all, and so near as I was to the water, so near I was to death by all likelihood.

Thus Satan persuadeth us as he did Jonah, he saith to us as he said to Christ, if you will fall down and worship me, I will give you all things you would have: if you will leave the society, the exercises, the professiō, and the company of the children of God, and of the service of God, and serve me, and worship me, in preferring your covetousness, your pride, your envy, your lust, before the service of God, then you shall grow rich, and you shall not be so scrupulous to swear for your gain sometime, or to lie for your pleasure, and to cosin for riches, and you shall have good luck, and shall have everything at your hearts desire. But if we do his will, we shall speed as Jonah did, we shall have the wrath and vengeance of God vpō our heads: for he hath nothing to give us, although he makes us believe we shall have great kingdoms. Yes we shall have hell for our reward, which will make all their hearts to ache which receive it, other reward he hath none. So the devil is always a very serviceable and pleasant devil to such as fly from God: he can find occasions at all times, and means and instruments fit for that purpose. If thou wilt fly from God, the devil will lend you both spurs, and a horse, (yea a post horse) that will carry you swiftlie & lustilie away unto all vanity and ungodly lusts. But see what Jonah got by his journey, notwithstanding all the furtherances that Satan could work for him, he lost his money, lost his joy, lost his credit, and almost lost his life too. Thus we see in Jonah what it profiteth a man to fly frō God, in obeying and practicing the evil motions and temptations of Satan in steed of the known will of God, for the very dumb creatures were bent against him for his disobedience: the wind blows as though it would over turn all, the waters roar as though they will drown all, the ship reels and tumbles as though she were weary of all, & the mariners cry and cast out their wares apace, as though they would loose all: And yet the wind could not overthrow him, nor the waters drown him, nor the whale eat him; and thus Jonah fled from God but not God from Jonah.

But the Lord sent out a great wind into the sea, and there was a great tempest, so that the ship was like to be broken.

First God spake gently to him, Arise Jonah, go to Nineveh: then he would not go, but seeing words would not serve, the Lord would take another way, and try whether that could make him obedient to his voice. So the Lord caused a mighty tempest to arise in the sea, which set them all in a maze, and made them examine both whence the tempest came, & also wherefore, or for whose sake it troubled them so sore, that Jonah might see (at the least) if he would see it, that the vegeāce of God doth always accompany the stubborn and disobedient whither soever they go: and for the accomplishment thereof, that all the creatures of God are bent against them, to molest trouble, and cross them in their evil ways.

God sent a great wind.

He that made the winds, commanded them, and they obey his voice: the wind & the waters obey him, but man will not obey him. He saith not, that a wind arose, but saith, The Lord sent a great wind; then it was not by chance, nor yet by witchcraft, for the mariners (notwithstanding they were infidels) were not so gross as to ascribe it unto any such cause, but rather thought it to be sent from some revenging power, being provoked to indignation by some particular person among them, that had committed some heinous fact: else why did they cast lots, to know him and find him out that had sinned, and whose sin did procure the tempest to be sent? Though this tempest had almost drowned Jonah, yet he saith, the Lord sent it: so the Lord sendeth wind to bring ships to land in safety, and the same Lord sendeth tempests to drown, & break, and sink other ships. Therefore Job said when he was bereft of all his substance at once, and left as poor as might be, that the Lord had taken them from him (which also gave all to him,) adding also a thanksgiuing even for the persecuting hand of God, which did so molest him. If some had so much loss by tempest as Job, and such danger as Jonah, they would surely say with Job, Blessed be the name of the Lord for it.

Now the wind blows, the water tosses, the whale swims, & all to meet Jonah which flies from God, to see if they can turn his heart which sleeps in disobedience. The ship goes roundly for a time, the Prophet is sleeping, the mariners are sporting, their sails flaunting, the waters calming, the winds guiding, so merrily sin goes on before the tempest comes. The wind blows not yet, therefore go on yet a little, & yet a little more, but yet the tempest rushes vpō them before they be ware of it, and tumbles them up and down, & suddenly all is like to be undone. Now Jonah is in more danger then the Ninevites. And now, ó that he had stayed at home and saved his money, saved his credit, & saved his life from the danger of the furious & unmerciful stream. Here we may see what pains a sinner takes, & all to hurt him self. He came to the haven, and paid the fare, and entered the ship, and hoist up sails, and went on forward, and all to fly from God, and yet he fled not from him but to him. Therefore David saith, if I take the morning wings and fly aloft, lo thou art there, if I go into the neathermost depth, thy hand will find me out: therefore whither shall I fly from thee? so that when we think that we fly from God, in running out of one place into another, we do but run from one hand to the other, for there is no place where God's hand is not, and whither soever a rebellious sinner doth run, the hand of God will meet with him to cross him, and hinder his good success, although he prophecieth never so much good unto him self in his journey. The winds could not further Jonah, the waters could not bear him, his sleep could not save him, the ship could not hold him, the mariners could not help him, the whale would not spare him, but he poor man must be cast out, lest all through him be cast away. The ship that was full of wares of great value, was ready to sink when Jonah entered into it. He trusted to the winds, and the winds could not further him; he trusted to the waters, and the waters could not bear him; he trusted to the ship, the ship could not hold him; he trusted to the mariners, the mariners could not help him. What had he offended the winds, or the waters, or what had he offended the ship that bare him such enmity? The winds and the waters, and all God's creatures, are to take God's part against Jonah or any other rebellious sinner.

Though God in the beginning gave power to mā, & authority over all his creatures to rule them, yet whē mā sinneth God giveth power & strength unto his creatures to rule & bridle man. Therefore he that evē now was Lord over the waters, now the waters are Lord over him. But if Jonah had thought that God would have brought things thus to pass, he durst not have been so bold in this enterprise. Therefore we may see that sin hath no eyes while it is on going. Tush (saith the fool) it is fair weather yet (while he goeth to the stocks.)

But God sent a mighty tempest into the sea, so that the ship was like to be broken.

Such a stir hath God before he can come by his own, he must cross us, and set him self and all his creatures against us, he must strain our bodies and contstrain us to it before we will yield him due obedience. The tempest must blow, the sea must rage, the ship must reel, the heart must tremble, & all must be in an uproar against us, & God must cross us in all our doings afore we will return frō our wicked ways. The be when she hath once flung doth leese her sting • so that she cā sting no more: so is not punishment for it goeth in general, when one tempest is gone, another comes vpō us, for if we be sick, sickness is not dead with us, if we be poor, poverty endeth not, if we be in danger, danger is not therefore put down forever after: and if we be vexed, vexation hath not therefore left his sting in us • but all these things are God's weapons whereof he hath store, and if thou be disobedient, he will lead thee through them all, until he hath humbled thee, and made thee to glorify him with obedience or utterly destroyed thee.

God sent a mighty tempest into the sea, so that the ship was like to be broken.

This ship which was so fair and goodly even now, is now like a poor ship tost & ready to be torn in pieces, such strife is always betwixt God's wrath and man's disobedience. When God's word will not turn us, God's sword must spurn us.

I observe that oftentimes many are punished for one man's sin (as all the host of Israel were punished for the sin of Achan, and here all the mariners for Jonah's sin.) &c. To the end that men might learn thereby to admonish one another when they see them do amiss, with love: and not to say with Cain, am I the keeper of my brother? for he that is not careful to keep his brother from sin, is not careful to keep him self from sin, therefore let us take heed that a wicked one be not found amongst us vnadmonished. I would there were not many worse then Jonah amongst us. Will you know what I think of you? I think you are worse thē Infidels, Turks, or Pagans, that in this wonderful year of wonderful mercies, are not thankful, do not believe in God, nor trust in him, nor glorify his name: but like Pharoes sorcerers, who seeing the great works of God which Moses expressed, passing their skill, confessed saying, surely this is the finger of God: so you confess that it is the great work of God (as you must needs,) but where is the fruits it hath brought forth in you? The Captain saith, I have done nothing, the soldier saith, I sturred not, but the Lord sent out a mighty tempest upon thē, & after that they escaped our hands, the Lord stretched out his might 〈◊〉 arm against them, and Pharaoh is drowned in the sea, so that he never attained the land of promise which he gaped for, and made full accompt to po •• esse. Further, herein we may note, that extremity is God's opportunity: for when the wind had almost overturned all, and the waters had almost drowned all, and destruction had almost devoured all, then, and not afore, was God's opportunity, to set forth his glory. While the ship reeled, and the waters flushed, and the mariners shriked, Jonah slept in security and void of flying, which should have admonished all the rest, and repented of his sin which was the cause thereof.

The ship was almost broken, but not altogether brokē, and Jonah cast into the sea, and then was he not almost drowned, but altogether drowned, had not God prepared a great whale, which saved his life in a miraculous manner, out of which God brought him forth like Lazarus in his winding sheet, that he might glorify God once again, and see if he could find the way to Nineveh.

The effects, that this great tempest wrought were these. The ship was like to be brokē & the mariners were sore afraid. The ship which was so strong that it might have encountered with instruments of war, and made so strong that it might be able to go many voyages, and endure great tempests and many waves, was now with one tempest and at one voyage in such a taking, that they which were in it feared that it should have been torn all to pieces, and so they should loose their ship, their lives, goods & all: & so vehement was the tempest, that they were fully persuaded it was no cōmō nor ordinary thing, but extraordinary, & for some extraordinary cause sent upon thē by some great divine power. And the mariners (which live in the sea almost like the fishes, and have the waters as their necessariest element) now treēbled for fear, like women which shrike at every stir in the boat, & like little childrē when they are frighted. Now these courageous fellows are brought down by danger, which defied danger, like a young soldier which starteth at the sound of a gunne.

Then the mariners were afraid, and cried every man unto his god, and cast the wares out that were in the ship to lighten it thereof. But Jonah was gone down into the sides of the ship, and he lay down, and was fast a sleep.

This verse is divided into two partes. The first, that the mariners at this sudden storm were frighted and cast into amaze. The second as touching Jonah his sleeping. After that God had spokē gently unto Jonah, & saw that his words would not move him, the Lord sent out a mighty tempest like the messengers which were sent to compel folks to come to the banquet: such a stir hath God before he can come to his due, he is fain to summon us by all his creatures afore we will yield unto his voice.

They cried eueryman unto his God, and cast forth their wares into the sea, &c.

This is no usual matter among mariners, until they plead for life and death, for now or never they must besturre them. Everyone unto his God: which showeth that they were of diverse nations, for among the Gentiles every natiō had a several God whom they worshipped. Chamos was the god of the Moabites, & Belzebub the god of the Ebronites, Dagon the god of the Philistines, and the Ephesians worshipped Diana. Whē the wicked see that all their inventions will not bring their enterprises to pass according to their mind, but are in extremity, and like to be cast away for want of succor, thē they fly unto God being driven by compulsion as a bear unto a stake, and they crouch and kneel, and make great shows outwardly, of humiliation and piety, all in hope of help from God, & as it were thinking to deceive him by their hypocrisy.

In our necessity we fly everyone unto his god (as these mariners) in whom we repose our confidence: everyone flieth unto those vanities which most feed their humor, persuading them selves of sufficient relief from them. Come Physic heal me; come music cheare me; come dainties seed me; come gold enrich me; come flattery please me; come mirth glad me; come honors advance me; & come all pleasures when I wish for you, come when I need and I will trust in you: so every man doth fly unto such vanities (in their necessity) as they take most pleasure in, supposing that they are able of them selves to ease them: so leaving the creator which is all powerful in himself, & running to his creatures, which have no power save that they receive from him. Everyone unto his god. That is, in the time of necessity everyone doth fly for help and ease unto that, wherein he reposeth most confidence: some run to their coffers, thinking that there it is that is able to procure ease frō any troubles: other some run to their delights and wanton sports, supposing that there is no trouble so great, but it will ease them of it: some to their glorious attires & costly jewels, as thinking those can make them acceptable in the sight of God: some to their dainty meats: some to their soft beds and easy standings, &c. But when they begin to perceive that these will not help, which they in all the time of their prosperity reposed their confidence in, and made more account off then God, then they begin to crouch and kneel, & to seek out the true God in hope of relief. If thou canst heal thyself, what needest thou a phisitian? or if thou canst help thyself out of troubles, what need hast thou of succor? Therefore these mariners seeing that they could not help themselves, cried unto their gods, and labored with all their strength that they might not be cast away. First they used prayer unto the divine powers for assistance: then they used such ordinary means as they knew best in such a time, by casting out their wares to lighten the ship of them, which rule is necessaire to be used of all Christians in their necessity: first to seek for aid and assistance at the hands of God, and then to use all such good means to help them selves, as God shall enable them to do, trusting that of his goodness he will bless their endeavors, else may they go over all the world to seek help & have none, for there is no other way. God in deed is last refuge, but he is also the first refuge which is to be sought unto, for he is Alpha and Omega, the first and the last.

And cried eueryman unto his God.

They did well in that they prayed, but they prayed not well, for they prayed every man unto his god, that is, unto feigned gods, gods in name but not in nature, & such gods they were, as could not help so much as them selves.

And they cried. Which showeth that their gods were deaf and could not hear them, no more then they could help them. Here is a distinctiō in prayer: the righteous pray when they are in need, but the ungodly roar and cry like bears without their pray, for they despair of help before they pray for it. Every mā unto his god. They prayed much like the Papists, which in extremity cry out some to one saint, some to another, some to saints some to Angels, for they think, if one will not help another will. But true prayer hath two wings, between which it must be carried up to heaven, else it cannot ascend at all, namely faith and love, without which no prayer can be acceptable or amiable before God. These cried and prayed, & their prayers did beat the sky, but could not lay the tempest, yet their prayer is here noted, to show the custom of natural men: for the heathen do well perceive that there is a God, (nature and experience doth teach it them,) who hath made the stately and most glorious frame of the world, with all the excellent creatures therein, yet they know him not. For though the lamps be wasted since Adam consulted with the devil that he might be a God, yet there is a little light which still dwelleth in darkness, like a spark hid in ashes. They would not have prayed at all, but that nature taught them that there is a God, whose mighty power they beheld so expressly in all the creatures, that they imagined it to be impossible for one God to work them all: therefore they thought that there were diverse gods as there were diverse seasons, diverse nations, diverse trades, diverse languages, diverse and sundry kinds of all things; and so diverse nations worshipped diverse gods. Every of these mariners did now in their extremity call upon his god, everyone upon that god which he thought most highly off, and in whom he hath in his prosperity reposed most confidence. And now while none could help but one, they cried to many, and by this means while they sought to lay the tempest, they stirred it more: for their prayers being idolatrous, were so wicked, that it had been sufficient to provoke the Lord utterly to destroy them, if his mercy were not wonderful over all his works, therefore blessed is he that hath the Lord for his God. What trouble soever cometh unto the child of God, yet he hath some consolation, patience, and moderation of mind, to bear it withal, but when the Lord sendeth adversity unto the ungodly, they have such a guilty conscience, that whē they feel the great hand of God, they are even distracted of their wits, and made as it were senseless, that they know not what they do: yea when trouble comes, it makes them like a heedless be, which buzzeth about she knows not whither, or like the swallow, which by compulsion of the wind, flieth backward & forward till it fall into the sea, or like Cain whose head was giddy, that he knew not whither to go, fearing to be slain of everyone whom he seeth.

And cast the wares out that were in the ship into the sea.

Now the mariners are content to cast their wares into the sea, in hope of some furtherance to save their lives thereby, for though many will venter their lives for riches, yet they rather part with all their riches then their lives. If I regard wickedness in my heart, saith David, the Lord will not hear me. And Paul saith, though I cast my life into the fire if I have no charity, if I retain malice in my heart, it profiteth me nothing, if I cast not away sin, I cast away all. Some will give to the poor, and yet use extortion and usury to get money by: but God saith to such, that if they regard wickedness in their hearts it profiteth nothing. Though they think them selves beneficial to the poor thereby, yet God will accept of them but as hypocrites, he will none of their oblations, until they have humbled them selves and reformed their own hearts before him from such uncleanness.

What meanest thou ô sleeper? arise.

Now the mariners, waken him, as if they should say, why Jonah dost thou not see how we are enclosed, doest thou not behold our wares cast out? why doest thou not come & labor with us in this dangerous time? is this a time to sleep in, when we are all in peril of our lives? shall we cry, & thou be mute? shall we labor • and thou rest? shall we fight and thou fly? this is no time to sleep, it is a time to pray unto thy god for his assistance, & to use the means that may save our lives. Now Jonah did not snap like some currish dogs, and bite him that wakened him, but he ariseth and confesseth his sin, being content to bear the punishment, and when Jonah remembered him self, the winds and the waters remembered them selves, and became quiet.

Manie of you come to hear the word, & here you fall a sleep when you have most need to be waking, but I am glad I have now gotten a text to waken you, for now I cannot read my text, but I must say, what meanest thou ô sleeper? arise: but I pray you, have not I wakened you, and yet you sleep again? If you mark what is said unto you, you are a sleep though your eyes be open, and if you were as wise as Jonah, you would not sleep here in the sight of all the people, but would rather get you to sleep in some corner, for Jonah went under the hatches to sleep, and would not sleep in the sight of the mariners. If you were as wise as Jonah, you would thank him that wakened you. Solomon saith, that he which reproveth, shall have more favor of a wise man, thē he which flattereth. The Lord Jesus saith, woe be unto that servant, that when his master cometh he shall find sleeping, canst thou not watch one hour, saith he to Peter cā you not wake while I speak unto you? You all would be found in the Church when the Lord cometh, but you would not be found sleeping in the Church, you are watched (I see you not below) and none of you can steal a nap & not be spied, but when your eyes be most shut and see least, then most eyes be upon you, and I can as well stand in this pulpit unseen, as you can sit and sleep there and not be espied. I marvel how you can sleep having so many eyes looking on you, so many clamors in your ears, and God him self speaking unto you. Shall I continue iogging till you be wakened? how long shall I preach afore I can convert the usurer, the extortioner, the drunkard, or the blasphemer, seeing I speak thus long? for I cannot convert you from your sleeping. What would you do if I read some Homilies unto you, whereas you cannot waken, while I preach unto you and speak against you? If you should see a traitor sleep upon the hurdle, or if you should see men sleep with meat in their mouths, would you not marvel? yet even so do you while I denounce the great judgments of God against you, and while I am feeding some of you, you fall a sleep, and so I preach in vain. There is a country whereof it is said, that it is night with them, when it is day with us, I think that country be here, for how many are here that have lost their eyes and their ears since they came hither? If all of you were, as many of you be (I mean a sleep) the strangers which come hither to hear, would think that you were all dead, & that I preach your funeral sermon, therefore for shame leave your sleeping. What meanest thou ô sleeper? arise, sleep no more, and I will waken you no more.

Arise and call upon thy God, if so be he will think upon us, that we perish not.

After that the ship-master had wakened Jonah, he bids him call upon his God, as if he had said, watch and pray; he speaks like a Saint, yet he is an infidel, he said not, call upon our gods, but call upon thy God, the ship-master would not call him his God, but (saith he) call upon thy God, and it may be he will help us: but if he had said, call upon our God, when he said call upon thy God, and if he had said he will help us, whē he said if so be he will help us, then he had shown some spark of faith. Because he wanted help and comfort, he bids him rise, and because he was fearful, he bids him pray: it may be (saith he) he will think upon us, that we perish not, as if he had said, Jonah, we know that thou hast a God as well as we, and therefore we say call upon thy God, for now any god may serve, therefore now if ever thou didst pray in thy life, fall to it now, for if any god do help, it is good enough. Thus Satan leads men a blind way with zeal in hope of some relief being in trouble. They called upon them for help, which were neither able to hear nor assist them: and when they perceived by woeful experience that there was no kind of su • cour to be had that way, they fly to God, & then Satan laboreth to undermine that confidence and expectation of help, and to place instead thereof doubtfulness and infidelity. Thus Satan will be sure to loose nothing by his bargain any way. That God that layeth the tempest now shall be our God, and we will worship him (saith the mariners) now therefore Jonah cal upon thy God, for we have tried all the rest, and if he cannot help us, we are all gone and lost, for we have called upon all our gods, we have labored hard to mend our state, we have cast away our goods to lighten the ship, but all in vain, for we are no whit the better, like the woman which had spent all her substance about Physic, yet all could not help her til Christ came: so the Papists while they are well, they pray unto every Saint, and Angel for succor against the troublesome times, but in extremity or at the point of death none of them can help, so that then they are fain to fly unto God or be destitute, as like Idolaters as one fly is like another: they are like the heathē which worship Juno, Venus, Neptune, Pallas, lupiter, and the rest, some hold on the one, and someone the other. Some say if John be with me, I care not for all the pettigods, because I hold him chief: so another saith if S. Gabriel be with me, I care not for the rest, and some raise great disputations whether this Saint, or that Saint, this Angel, or that Angel be better, whether our Lady of Boleyn, or our Lady of Rome be surest; whether S. James of Calais, or S. James of Compostella be strongest and so like beggars which run from door to door, they run from one Saint to another. If one god will not help another will, as though the gods were contrary one to another, and where one bids, the other forbids. So some thought that Venus was a friend to the Troians, and Pallas was not their friend, as fools think of witches, one strikes and another heals.

Call upon thy God.

They bid him call upon his God before they knew him, but the faithful would not worship a false god though they may be helped. By him by the example of these mariners, we may learn the substance of every temptation that doth undermine us, and we shall see that it will bid us do this evil that this good may come of it: mark whensoever thou art motioned to evil, if it do not promise thee some goodness to come of it. But the servants of God ought not to do that which is evil, though they may gain all things that can be wished by so doing: for they have learned their lesson, & how to answer Satan at such times: why temptest thou me Satan? for it is written thou must not do evil that good may come of it, and this is the armor called Scriptum est wherewith the Lord overcame the devil in the wilderness: here we may see the difference between the faithful and infidels.

Call upon thy God.

The mariners bid Jonah pray to his God in their behalf, but Jonah saith not to the mariners pray to your gods in my behalf. And this is also manifest that a Papist will say unto a zealous Protestant, and one that lives well, pray for me, but a Protestant, if he be anything zealous, will not say unto a Papist pray thou for me, knowing that whē a Papist doth pray he doth it to Idols, Saints, or Angels, and therefore their prayers are abhominable in the sight of God, and therefore they will not bid them do it, because they will not do evil to the intent that good may come of it, whereby it is manifest that our Religiō is the true Religion our adversaries thē selves being judges. And so Pharaoh said to Moses pray for me, but Moses said not to Pharaoh pray thou for me. Saul said to Samuel pray for me: but Samuel said not to Saul pray thou for me; therefore the mariners had need of Jonah to pray for thē, & why should not all pray to Jonah's God, and Pharaoh pray to Moses God, seeing God hath said call upon me in trouble and I will hear thee? Call vpō thy God (say they). Whē they saw all the other gods would not help, they ran to another whom they knew not, yet hoping for to be helped by him, because they thought some God there was that could do it: so the Papists run frō one god to another, from S. Dominic to S. Frācis, & why should they run frō S. Dominic to S. Francis, but that they mistrusted S. Dominic? and so they go forward, but in the end the unknown God is thought to be the best: yet the Lord taught not Peter one prayer and John another, but taught thē all one prayer unto one only God.

If per adventure he will think upon us that we perish not.

This if, perhaps, and peradventure cost Adam Paradise, thrice three words were changed: the first, God said to Adam, if thou doest eat of this tree, thou shalt surely die, then Eve reported these words thus: lest peradventure we die, the Serpent seeing her in such a mind, so careless or forgetful of the commandment, he came and quite changed the matter and said, you shall not die; thus sin creeps upon us while doubtfulness remaineth in us: so God saith you shall be saved, the trembling flesh saith peradventure I shall, &c. then cometh Sathā, & he saith thou shalt die. So that if you will ask what is the faith of sinners, or if you would have it defined it is this: peradventure yea peradventure no, if you will ask me, whereupon this faith is grounded, it is upon ifs, & ands: this is the faith of the ungodly, to say, if so be God will help us, for they cannot assure themselves of any help. But we may not doubt of our God and say, it may be, or if peradventure: for we may freely pray to our God with confidence, and may say, our God and the God of Jonah will surely help us, and hath helped us, but yet let us know that we have sinned like infidels, and do deserve to be punished like the Egyptians.

If so be he will &c.

This if cometh in, like a little leaven which soureth the whole lump of dow, and like the moth, which eateth the whole wedding garment, and this same little thief hath stolen away all the Papists faith. Wickedness lieth sick in bed, and calleth to everyone that cometh by, call upon thy god & pray for me, if so be he will look upon us and help us, and so the best hope when the tempest cometh is present death.

If so be he will think upon us.

Our God thought upon us in the time of trouble, he thought upon us and laid the tempest when our enemies called vpō their gods, Saints, and Angels, but what do we mean beloved, whē mercy is come, to send for judgment? for though we be saved with Israel, we have deserved to be plagued with Pharaoh, because we are not thankfull for this, namely that the Lord hath thought upon us in our distress, for he travaileth with mercy, and laboreth till he be delivered, he goeth loden like a be but wants a hive.

There are two hands, a hand to give, and a hand to receive: God's hand to give, and man's hand to receive, the hand of God is a bountiful and a merciful hand, a hand lodē with liberality, full of gracious gifts, therefore let us stretch forth the good hand to receive it, (thankfully to embrace it, cheerfully to entertain it, and carefully to keep it) let us receive it by the hand of faith, the hand of love, and the hand, of prayer, for who so cometh with this hand shall be filled, and who so cometh without it, shall go empty away, because they have despised the ways of God: for when I instructed thē they would not hear, & what I taught them they would not learn saith the Lord.

And they said every man to his fellow, come let us cast lots, that we may know for whose sake this evil is upon us. So they cast lots, and the lot fell upon Jonah.

Now we are come to casting of lots, that we may know who troubles the ship: for the ship is tossed and ready to sink, but no man will confess who is the cause thereof, therefore they have concluded among them selves saying, come let us cast lots that we may find him out.

[unspec 1] Danger made them fear, and [unspec 2] fear made them gather together their wits, and drove them into an earnest examination of the cause thereof, and persuaded them to use such means to avoid these dangers, as were best known unto them, [unspec 3] whereupon they prayed unto their gods, & seeing they could not mend them, [unspec 4] then they fall to casting of lots, thereby to find out him that was the cause of all this stir, for they thought assuredly this tempest was sent from some angry god, to molest them all for the sin of some notorious wretch that was gotten in amongst them, whom now they labor to find out by casting of the lots. They did not use to cast lots, this was no custom amongst the mariners, but the tempest was so strange that very infidels might perceive therein the mighty power of God. These were like worldlings, which never confess God, but when he cometh in a tempest, they will not see his mercy until his justice appear, like Pharaoh's sorcerers, which confessed not God's majesty while they lived at ease, but when the Lord plagued them, then they cried out, this is the finger of God.

Let us ca • t lots.

The lot fell upon Jonah in the end, not because he was the greatest sinner of thē all, for so is the opinion of the common people, to censure them worst whom they see most afflicted. If any one be seen to bear his cross, then many will say, this is a wicked man, and so think well of them selves, supposing that God is bent against them to 〈1 page duplicate〉 〈1 page duplicate〉 plague them. For he correcteth them as he did his Son, but if judgment begin at the house of God, what shall become of the ungodly?

Then they said every man to his fellow, come let us cast lots, that we may know &c.

Every man excuseth him self, though they be sinners, yet they are not great sinners. They thought that there was but one sinner among them, for everyone of them said it is not I: they were not of David's spirit, who when he saw the people plagued, said, Lord it is I.

They had past many tempests before, but they never cast lots, for their casting of lots doth note some special danger, supposing this tempest to be sent from some angry god, and that for someone man's sin amongst them, therefore they determined to seek him out by lots: and having found him, to sacrifice him unto the god that, was so offended by him. But if they knew the angry gods, they should have taken their sins by the throat, and sacrificed them unto them. In that they cast lots, it showeth that their heads were full of doubts in this time of extremity, for the wind said, I will overturn thē, the waters said, I will drown them, the ship said, I cannot hold them, the mariners said, we cannot help Jonah nor our selves, for God was gone from them, and Jonah his conscience accused him, within sin was bleeding, and God knocked at the door of his heart, saying, it is for thee the tempest is come thou fugitive. It doth not appear that Jonah doth free him self, in that he said nothing but hid him, went to sleep, and tried it by the lots, for he thought, it may be the lot will fall upon me, like a thief which (notwithstanding) in his own heart he knows himself guilty of that wherwithall he is charged, yet will not confess until the matter be thoroughly sifted out and proved to his face, in such sort that he cannot for shame deny it. For every man would extenuate his sin and diminish it, and everyone thinketh his sin salued, when he excuseth him self. Let Adam be his own judge, and he will say the woman tempted him to sin, and let the woman be her own judge, and she will say, yonder serpent persuaded her to it, let everyone be their own judge, and there will be such posting off of sin, that never a one will be found guilty. Therefore if God had not sifted out this sin the better, Jonah would not have confessed. Christ saith, he that breaketh the least commandment, and teacheth others so, shall be least in the kingdom of heaven, but none are accounted sinners, unless they be openlie detected of some notable and heinous crime. If they be dicers, swearers, drunkards, brawlers, pickers, flatterers, profaners of the sabbath, sleepers at Church, and such like, these are counted no sins, but rather recreatiōs, for they count them no sinners, unless they be traitors, thieves, open and gross idolaters, and such like capital crimes, no nor these neither, were it not for fear of the law, for none but Publican's were counted sinners, all the rest were good fellows & just men. There is none that will be so impudent as to say that he hath no sin at all, or as the Pope, to say that he cannot err, for he that advanceth him self shall be as the least in the kingdom of heaven, or as we call it, a squire of low degree. The Papists say, that thoughts, words, & such like are but venial sins, for there be venial sins and mortal sins. Did you ever read of these venial sins in the Scripture? but you think they have nothing but the Scripture: yes, they have decrees, they have decretals, they have visions, & they have a Pope that cannot err: and thus they lessen the price of sins, and they can buy sins, sometimes for money, sometimes for Masses, and sometimes for other rewards, & by holy water many sins are washed away, because they are venial: but if the devil turn good unto evil, God turneth evil unto good.

The Gentiles had a custom, that in the time of common plague, they sacrificed one for the rest, this custom they took by imitation of the Jews in offering beasts, and of Abraham in offering his son. And thus the devil took advantage to do evil by the service of God, in moving the Gentiles to work abomination, by offering men in imitation of the Jews sacrifices.

Then they said, come let us cast lots.

The mariners were not so wise to prevent the tempest before it came, as they were to lay the tempest when it might not be laid. Now whether it be lawful to cast lots, it is not evident by this example, because they were Gentiles, and therefore no president for us, but so far may we use them as the word doth lead us. There are two goats brought to Aarō that he might cast lots, to see which goat should be killed, & which should not, these goats signify Christ, for as he died, he lived again, and as he was buried, he rose again. Again the land of Canaan is parted by lots, to see what part each tribe should inhabit. Again, that thief Achan is found out by lots, first by his tribe, then by his family, and lastly by his particular person.

Again, it is said that Saul was chosen king by lots, and lest any should have said, that it was his good luck, his good lot, or chance to be king, therefore the Lord appointed that he should be anointed before we was chosen by lots.

Again Mathias is chosen by lots to the Apostleship instead of Judas, so that it is lawful in some cases to cast lots, and it is not utterly unlawful, so that they do attribute nothing unto them, for the lot is cast in the lap, but the disposition thereof is from the Lord: therefore they must not say that it is their chance, fortune, or good luck, for so they make an Idole of it, and rob God of the honor due unto him.

It was not Saul's fortune to be king, but God's mercy; it was not Jonah's chance to be cast out, but God's judgment; lots may be used to prevent strife, whē all other means have been used, as sometimes brethren do devide their inheritance by lots, as the children of Israel divided the land of Canaan. In the Church of Geneva there is an order that in the time of plague, there should be an house set a part for the sick to lodge in and lest they should be vncomforted they choose out a Minister by lots to do it.

Then they said come let us cast lots.

Now we are come to put up our suits to the Court of Lawyers, to see if they will do anything for God, for conscience, or for love, that they would end their suits quickly, and let the poor clients have equity. Some say that Lawyers be good until they be counselors, like Lions which will be gentle until their tallants grow: be not offended but amend for malice speaks not.

I am persuaded that if the lots were cast to see who troubles the ship it would fall upon the Lawyers, be not offended but amend for malice speaks not. A poor client cometh forth accusing one, and going home accuseth an hundred, for so many seeks to gain by him, so few seeks to further him, and so many seeks to hinder him, that all his gain is but labor and loss. For a small matter many will come to law, to strive for that which with reason might easily be attained without such contention, and others seek to enrich themselves with contending for a small matter at the law with their neighbors, yet in the end loose that they sought, and that they had beside: and so they contend and strive about a thing commonly til the Lawyer hath gained more by them then the thing which is in controversy is worth. These are like the mouse and the frog, which strove so long about marsh ground till the kite came & took it from thē both. Others will come up to law about a small matter, & therein so entangle thenselves, that they cannot rid their hands of it, until it have almost undone them, like a seely sheep that is hunted of a fly which runneth frō bush to bush, & every bush catcheth a lock of him, so that the poor sheep is thredbare ere he hath done and hath not a fleece left him to cover himself withal. So he runs frō Court to Court to sue, to plead, till he have spent his cloak for his coat, were it not better to have cast lots for the coat at first? for the law is like a butlers box, play still on till it come to the candlestick. Therefore it is lawful for to end a controversy in a hard matter, to use this mean whē other means have • in tried. Now whether it be lawful to cast dice (if lots may not be used as I have proved but in hard matters & weighty causes) when the thing is doubtful, and all good means are tried before to avoid strife: that question is decided which none but voluptuous men make question off • namely, whether dice-play be a meet exercise for a Christian soul. Solomon saith the lot causeth cōtētiō to cease, therefore lots are to end striffe: but these lots make striffe, [unspec 1] for before thou takest the, dice thou knowest thine own, and no man striveth to take it frō thee, but whē thou castest the dice, thou doest (as it were) ask whether thine own be thine own, and so makest a strife of no strife. [unspec 2] Art thou not worthy to lose the gifts of God, which venterest to lose them when thou needest not? doest thou not deserve to forfeit thine own, which art so greedy of another's, that thou wouldest have his living for nothing but for turning of a die? Esau did not sell his birthright so lightly but he had somewhat for it which refreshed his hunger, but God hath given thee a living and thou spendest it vainly. But the mariners did cast lots to find out the sinner, they did not cast dice to see who should win, as dicers do, for to whom the lot falls, he takes all which deserves to loose all as well as the others, and hath no right unto it by any law, for God hath not allowed one man to take an others goods for the tripping of a die, but either they must be merited, or they must be given, or they must be bought, or else it is unlawfully, ungodly, vncōscionablely to take them. [unspec 3] Besides the brawls, cousinages, the oaths annexed to this game, which would not agree with it unless it had been a meet cōpaniō for them, thou takest another mans goods for nothing, whereas God hath appointed thee to get thy living with the sweat of thy brows, for thou takest away that which others have sweat for, & whereas thou shouldest live by working, [unspec 4] thou seekest to live by playing, like the ape which lives by • oying. Doth any dicer think he doth well, tell me what thinkest thou? [unspec 5] for every sinner doth condemn in his prayer to God that which he excuseth before men: if they which are gamsters repent it, how can they which are gamsters defend it? [unspec 6] Thou shouldest do nothing but that thou wouldest have God find thee doing if he should come to judgment, wouldest thou have him take thee at dice? I am sure thou wouldst not have God see thee so vainly occupied: [unspec 7] neither canst thou think that Christ or his Prophets or Apostles, or his Evangelists were dicers for no such lots are named in the holy Scriptures, & yet the Lord's day is most profaned with his exercise, & cards and dice tables, as though they kept all their vanities to celebrate holy days. [unspec 8] What hast thou to allege for dice, now • uidence is given up against thē? hast thou any patron to speak for thē, but thy vain pleasure & filthy covetousness which are condē • ed already, and therefore have no voice by law? take away these & take away dice. The patron cōdemnes the clients whē one voice cōdemnes another: if the exercise were lawful, such patrons as pleasure, & covetousness would not speak for it. [unspec 9] Take thy pleasure therefore in that which is good, & the angels will rejoice with thee: if this were good, God would prosper thē better that use it: but neither winners nor losers are gainers. I know not how but there is not so much won as lost, as though the devil did part stakes with them, & draw away with a black hand whē no mā seeth, for the winner saith he hath not won half so much as the looser hath lost. [unspec 10] One would think that some of thē should flow, when so many ebb: there is never an ebb without a flowing, never one looseth but another winneth but at dice. [unspec 11] What a cursed thing is this that turns no mā to good, which robs others & beggars thē selves? the school of deceit, the shop of oths, & the field of vanities. [unspec 12] Thou dost not only hazard thy money (in this game) but vētrest thy saluatiō, & castest dice with the devil, who shall have thy soul. [unspec 13] For everything that cometh to a mā he giveth thankes, but that which cometh by dice, he is ashamed to give thanks: which showeth that in conscience that gain is evil gotten, and that he sought it without God. [unspec 14] Can this be good when w •• st men use it most, if it were good the evil would like worse of it then the good, but the more a mā sauoreth of any goodness, the more he begins to abhor it, and his conscience doth accuse him for it as for sin. [unspec 15] They which doubt whether God do allow it, need but look how he doth prosper them that use it, but they trust not in God (as the terms of their occupatiō descries) for they cal all their casts chances, as though they relied not vpō God but upon chance. Therefore if dice make strife without cause, if they take away others goods for nothing, if we may not live by playing but by labor, if they which have been dicers repent it amongst their sins, if the holy men never used this recreation, but the worst most delight in it, if thou would not have God see thee when thou playest at dice, nor take thee at it when he comes to judgment, if nothing but pleasure & covetousness speak for them, if they do not prosper which take pleasure in it, if they trust not upon God but rely upon chance if thou doest not only venture thy money but hazard thy soul, then the best cast at dice is to cast them quite away.

O Lord prepare our hearts to prayer.

• Lord God our heavenly father, we thy poor & wretched creatures, give thee most humble & hearty thanks for our quiet and safe sleep, and for raising us up from the same. We beseech thee for Jesus Christ his sake, to prosper us this day in our labor and travel, that principally it may be to thy glory, next to the profit of our Master and the Common-weal, and last of all to the discharging of our duty in this our vocation. Grant dear father, that we may cheerfully and conscionably do our business and labors, not as men-pleasers; but as serving thee our God, knowing thee to be the chief Master of us and our Masters, & that thou seeing and beholding us with thy fatherly eyes, promising reward to them that faithfully and truly walk in their vocation, and threatening everlasting death and damnatiō to them that deceitfully and wickedly do their works and labors. We beseech thee ô heavenly father, to give us the strength of thy spirit, that godly and gladly we may overcome our labors, and that the tediousness of this irksome labor which thou for our sins hast poured upon all mankind, may seem to us delectable and sweet. Grant ô dear Father, that we may cheerfully walk in our vocation, and faithfully serve thee in this our service, and gladly and joyfully go forth in our labors. Fulfill now ô Lord these our requests, for thy son our Saviors sake, in whose name we pray as he him self hath taught us. Our Father &c.

Another Prayer.

ETernall God, all mighty and most merciful, we thy unworthy servants prostrate before the throne of grace, do yield our selves body and soul unto thee, for all thy benefits, which thou from our birth hast heaped upon us, as though we had always done thy will, although we occupied about vain things, never marked, never loved, never served, never thanked thee so heartily for them, as we esteem a mortal friend for the least courtesy. Therefore we come with shame and sorrow to confess our sins, not small but grievous, not few but infinite, not past but present, not secret but presumptuous against thy express word and will, against our own conscience, knowledge and liking if any had done them but our selves. O Lord if thou shouldst require but the least of thē at our hands, Satan would challenge us for his, and we should never see thy face again, nor the heavens, nor the earth, nor all the goodness which thou hast prepared for man: what shall we do then but appeal unto thy mercy, and humbly desire thy fatherly goodness to extend that compassion towards us, which thy beloved son our loving Savior hath purchased so mightily, so mercifully, so graciously, & so dearly for us. We believe and know, that one drop of his blood is sufficient to heal our infirmities, pardon our iniquities, and supply our necessities, & without thy grace our strength, our guide, our life, we are able to do nothing but sin, as woeful experience too long hath taught us, and the example of those which are void thereof, whose life is nothing else but the service of the world, the flesh & the devil: therefore good Father, as thou in especial favor hast appointed us to serve thee like as thou hast ordained all other creatures to serve us: so may it please thee to send down thine heavenly spirit into this earthly mansion, to illuminate our minds, mollify our hearts, cleanse our affections, subdue our reason, regenerate our willes, purify our natures with thy spirit: so shall not thy benefits, nor thy chastisements nor thy word return void, but accomplish that, for the which they were sent, until we be renewed into the image of thy son. Good Lord we beseech thee to look down in the multitude of thy compassions upon thy militant church, this sinful Realm, thy gracious handmaid our dread Sovereign, her honorable Counsellers, the civil magistrates, the painful ministers, the two Universities, the people that sit in darkness, and all that bear thy cross, gather us into one communion of thy truth, & give unto everyone a spirit unto his calling, that being mindful of the account, and that we are called Christians, may firmly resolve, speedily begin, and continually persevere in doing and searching thy most holy will. Good Lord bless & sanctify our meeting, that no temptation hinder me in speaking, or them in hearing, but that thy word may be heard & spoken as the word of God, which is able to save our souls in that day: howsoever it pleaseth thee by weak & foolish things to magnify thyself, there is no cause ô Lord most just, why thou shouldest hear sinners, which art displeased with sin, but for his sake which hath suffered for sin and sinned not, in whose name we are bold to lift up our hearts, hands, and voices unto thee, saying as he hath taught us, O our Father &c.