Two Sermons of Jonahs Punishment

THE FIRST SERMON OF the punishment of Jonah.

T HE sin is past, but punishment is to come: for after disobedience followeth wrath, the heavy companion of wickedness. For although she love not sin yet she will be always where wicked nesse is? yea, also full of strength like a Lyon which will not be tamed.

He that made the winds, commanded them, and they obey his voice, the winds and the waters obey him, but man will not obey him. He saith not that a wind arose, but saith, The Lord sent great wind. Therefore we see the cause of this tempest, and so of Jonah's punishment. The just Judge of the whole world may not suffer sin unpunished, therefore he sends, the Lord sent out a mighty 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 to 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 sins did procure this tempest to be sent: Though this wind had almost drowned Jonah, yet he said, The Lord sent it: so the Lord sendeth wind to bring ships to land in safety, and the same Lord sendeth wind to drown, and 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, who had first given all to him, adding also thanksgiving even for the persecuting hand of God, which did so molest him. If some had so much loss by tempest as Job, and such dangers as Jonah, they would surely say with Job, blessed be the name of the Lord for it: But moe (it is to be feared) would say with Job's wife, Curle God and die.

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, like the messengers that were sent to compel folks to come to the banquet, that seeing the commandment could not, the tempest might bear rule. For unless it be an imperious cross we will not yield: so head-strong is sin.

Therefore it is said, that God sent out a great wind, so that there was a mighty tempest, that sin might have the foil, and God the victory.

He that sails to Tharshish, or whether he is forbidden to go, would have as good wind as he that sails to Nineveh, or whither he is commanded to go. But he that doth one thing for another, shall receive one thing for another, as Ahab did, who hoped according to the saying of four hundred false Prophets, to go up and prosper but he went up and perished. As surely as Jonah thought to arrive at Tarshish, so surely the Spaniards thought to arrive in England: but as Jonah's company wondered at this tempest, so at these Spainards destruction, their fellows at home wondered, yea were astonied, how their invincible power could be destroyed. But God is strong enough for them that kick against him, and disdaineth to be crossed of dust and ashes.

The ship went on roundly for a time, the Prophet sleeping, the Mariners 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, and yet a little more, but suddenly the tempest rushes upon them before they are aware of it, and tumbles them up and down, and suddenly all is like to be undone. 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, but now it appears he fled not from him, but to him, Therefore David saith, If I take the mornings wings and fly aloft, loe, thou art there. If I go into the neithermost 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 hoped fo • success, although he securely prophecieth never so much good unto himself in his journey. What had he offended the winds, or the waters, that they bare him such enmity? The winds and the waters, and all God's creatures are to take God's part against Jonah, or any rebellious sinner: for though God in the beginning gave power to man over all his creatures to rule them, yet when man sins, God giveth power & strength to his creatures to rule and bridle man. Therefore he that even now was Lord over the waters, now the waters are Lord's over him.

But if Jonah had thought that God would have brought things 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 doing, Tush (saith the soole) it is fair weather yet, while he goeth to the stocks.

We have heard of the cause and greatness of this tempest, the effects follow, whereby the greatness of it is the better expressed. First in the ship, then in the Mariners.

The ship was fair and goodly, so strong that it might have encountered with instruments of war, and so sure made that it might have endured great tempests, and made many voyages. Yet now with one tempest, and at one voyage, it was so deformed, so weakened, in such a taking, that it was like to be shiuered in pieces: and all because Jonah was in it. Such strife is always betwixt God's wrath, and man's disobedience. When God's word will not turn us, God's winds, and other instruments of his wrath must threaten to overturn us.

The effects of this tempest in the Mariners were two.

First, they were afraid, then used means to appease the tempest, and save themselves.

Mariners living in the Sea, almost as fishes, having the waters as their necessariest element, are commonly men void of fear, venturous, and contemners of danger. Yet now seeing the tempest so vehement on a sudden, that their goodly and tall ship was tost almost to a cock boat, and cracked so, that it was like to be torn all to pieces, and thereby were fully persuaded it was no common nor ordinary storm, but a revenging tempest, for some extraordinary cause, sent out upon them by some great power provoked: now they are afraid, they tremble for fear, like women that shrink at every stir in the Whirrie, and like little children when they are frighted, least their ship break or leak, and so sink, and they loose their goods their ship, their lives and all.

Now these naught-fearing fellows, these high stomaked men, which desire danger are brought down by danger, fear and quake like a young soldier which starteth at the sound of a Gun.

The means which the Mariners use to save themselves, are diverse. First, they cry to their gods, then when that appeased not the tempest, they cast out then wares, They prayed. This is then a manifest sign, that the Heathen acknowledge there is a divine power, seeing and governing the whole world: for they would not have prayed at all, but that they were convinced, there was a God, who beheld the affairs of men, and could in extremist danger deliver whom he would. Nature convinced them, the works of God made them to acknowledge it. For in man, though the Lamps be wasted since Adam consulted with the devil to be a God, yet there is some little light left which dwelleth in darkness like a spark hid in the ashes, whereby the stately and most glorious frame of the world, with all the wonderful variety of the singular effects of all the excellent creatures therein considered, man cannot but acknowledge there is a God. Yea his mighty power the blinded Gentiles saw 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 God's, as there were diverse seasons, diverse nations, diverse trades, diverse languages, diverse and sundry kinds of all things: and so diverse nations worshipped diverse God's, When the wicked see that all their inventions will not bring their enterprises to pass according to their mind, but they are in extremity and like to be cast away for want of succor, then they fly unto God, being driven by compulsion as a bear unto a stake, and they crouch and kneel, & make great shows outwardly, of humiliation and piety, all in hope of help from God, and as it were thinking to deceive him by their hypocrisy,

This showeth, that they were of diverse nations, for among the Gentiles every nation had a several God to worship, Chamos was the God of the Moabites, and Beelzebub the God of the Ekronites, Dagon the God of the Philistines, and the Ephesians worshipped Diana. In our necessity we fly everyone unto his God: that is, in the time of necessity everyone doth fly for▪ help and ease unto that which most feedeth his own humor, or best pleaseth him, that wherein he reposeth most confidence, persuading themselves of sufficient relief from that: some run to their coffers, thinking that there it is that is able to procure ease from any troubles: other some run to their delights and wanton sports, supposing that there is no trouble so great, but they will cause them to forget it: some to their glorious attires and costly jewels, imagining they will now as well rejoice their hearts, remedying their grief, as at other times they have delighted others eyes, pleasing their sight: some to th dainty meats and some to their soft beds, and easy standing, hoping by those to feel relief. In sickness we cry, Come, Physic help me: in heaviness we call, Come, music, cheare me: in war, we sound, Come, soldiers, succor me: in quarrels we say, Come, Law, defend me: evermore leaving the Creator, which is all goodness, and powerful in him self running to the creatures, which have no goodness nor power,, save that they receive from him: neither by their goodness, can do us good, but by his blessings.

They did well in that they prayed, but they prayed not well? for they prayed every man unto his God: that is, unto feigned God's, gods in name, but not in nature, and gods they were that could not help so much as themselves.

Every of these mariners did now in their extremity call upon his God, everyone upon that God, which he thought most highly of, and whom he had in his prosperity reposed most confidence in. 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 the Lord had utterly destroyed them, if his mercy had not been wonderful over all his works. They prayed much like the Papists, which in extremity cry out, some to one Saint, some to another, some to saints of this place others to Saints of that place, thinking as these Mariners did, if one will not help, another will.

They prayed, and their prayers did beat the skye, though they could not lay the tempest. They were not as many of us be when we pray unto God, without a sense of their danger, or without great desire to obtain their requests. What an hypocrisy is this that is common among us, to have vehement speeches, and loud cries, and long prayers, without lively affection within?

Here is a distinction of crying to be observed: The righteous cry, and as well when they are in prosperity, as when they be in calamity, though many nothing so fervently: but the ungodly then only, when the hand of God is upon them, and then also like bears without their prey, always much doubting, sometimes disparing of help although they cry for it. And therefore blessed is he that hath the Lord for his God: and let them know that cry without faith, without confidence in God, they do but cry in vain. Let not the wavering minded man, think to receive any good of the Lord.

Here is the second means which they used to help themselves. 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 venture their lives for riches, yet they rather part withal their riches, then with their lives. But they cast them out to appease the tempest, or lighten their ship: but it was sin that procured danger, and being cast away, would have saved all: which being retained, the tempest abating not, the ship is not the safer, though it be the lighter. 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 part with all that they have, and bestow it upon never so good actions, they do but as the Mariners did, cast all away, their desire nothing satisfied: for though they think themselves beneficial to the poor thereby, and hope for reward therefore, yet God will accept of them but as hypocrites, he will no •• of their oblations, he abhorreth their very prayers. Pro. 15. 8, until they have humbled themselves, and reformed their own hearts before him from such uncleanness.

They would fain have laid the tempest, that thus readily loose the wares, and cast out their very tackling into the sea: but the sea will not be satisfied, the waters must wash the sinner, or there is no safety, nay the danger is greater, the sea continually more and more troublesome, vexing them. But Jonah was no sooner cast into the Sea, but all was quiet, the winds are calm, and the sea ceaseth from her raging. O that justice were executed, and he that troubleth the ship were in the sea! He that troubleth, not he that against all reason is thought to trouble: then should all be safe, yea peradventure Jonah too.

Observe here, 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 and owners of ship or wares for Jonah's sin, &c. to the ende that men may 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 himself either from sin or from sorrow: therefore let us take heed, that a wicked one be not found amongst us vnadmonished. I would there were not many worse then Jonah among us. Will you know what I think of you? I think you are worse then Infidels, Turks or Pagans, that in this wonderful year of wonderful mercies are not thankful believe not in God, trust not in him, glorify not his name: but like Pharaohs sorcerers, who seeing the great works of God which Moses wrought passing their skill, confessed, saying, Surely, this is the finger of God: for you confess it is the great work of God (as must needs) but where are the fruits it hath brought forth in you? The captain saith, I have done nothing: the soldier saith, I stirred not: but the Lord sent out a mighty tempest upon them, and after that they escaped our hands, the Lord stretched out his mighty arm against them, and Pharap is drowned in the sea, so that he never attained the land of promise which he gaped for, and made full account to possess. Further, herein we may note, that extremity is God's opportunite: for when the wind had almost overturned all, & the waters had almost drowned all & destruction had almost devoured all, then, and notafore, was God's opportunity to set forth his glory. 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 order is necessary to be used of all Christians in their necessity: First, to seek for aide & assistance at the hands of God & then to use all such good means to help themselves, as God shall enable them to, trusting that of his goodness he will bless their endeavours, or else may they go over all the earth to seek help & have none, for there is no other way. God indeed is the last refuge, but he is also the first refuge which is to be sought unto: for he will have us to acknowledge that man liveth not by bread only, & a horse is but a vain thing to save a man, and except the Lord keep the city, the watch-man waketh but in vain, no means can help without his blessing, But then he will not have us careless & negligent to use lawful means: for he never or very seldom worketh without means, whē the means may be used by us. Danger thē we have seen made them to fear, but fear astonished them not, but gathered their wits together, for they used means with wisdom to save themselves. But when the Lord sendeth calamity upon many of the ungodly, they have so guilty a conscience, that whilst they feel the great hand of God, they are even distraught of their wits, and madeas it were senseless, that they know not what they do: yea when troubles come, it makes them like a headless Be, which buzzeth about she knows not whither, or like the Swallow, which by compulsion of the wind, flieth backward and forward till it fall into the Sea: or like Came, whose head was fraught with fears, so that he knew not whither to go, doubting to be slain of everyone whom he saw But whatsoever befalleth the child of God, he hath ever matter of consolation, and some moderation of mind to bear it withal, expecting a joyful issue of all, Therefore blessed is he that hath the Lord for his God.

They prayed unto their gods, and their gods were now deaf while they were tossed, and Jonah is gone to sleep when he should have been better occupied. We come hither to hear the word, and here we fall asleep but it were far better we were away: for we sleep when we should hear, and so sleeping sin, and sleep in sin: therefore let them now give ear that are asleep, for we are come to Jonah's sleeping: not that we should sleep with him, but by his sleeping to be warned of our security, and we shall see him waked, that we may learn to wake with him. Jonah's fast sleeping is noted, to declare the occasion of the ship-masters speech to Jonah: but chiefly to note the dead security of Jonah in his sin, for as much as though the mariners cried for fear, and cast out their goods, nay the very senseless ship seemed to feel the anger of God, and to cry to Jonah by rolling and cracking, yet Jonah was not once moved thereat, but lay still fast a sleep. So by Jonah his sleeping, we see the nature of all the sons of Adam. when they listen to the Serpent, they are like changelings, they are cast into a dead sleep: for when they forget God and his word, and bid conscience adiewe, they sleep in sin, and that to death, like one sick of the Lethargy.

Jonah signifieth a Dove: Jonah therefore was now indeed Jonah: I mean, like the Dove which Noah sent forth of the Ark: for as the Dove being gone out of the Arkecould find no rest for the sole of her foot, till she returned into the Ark again: so when Jonah rose up from the presence of the Lord, he could find no rest for his mind, neither by Sea nor land, until he returned again unto the Lord. For the cause of Jonah's going down to sleep was, it seemeth, to ease his mind, for it was disquieted he felt it grievously troubled, the conscience of his sin tormented it: Therefore now, O that Jonah could sleep till the tempest were past: but it will not be, for the tempest is sent purposely to wake him.

See how little Jonah is ashamed of his sin: all the world smarted for it, and yet he sleeps: as if he should say, Neither the winds blowing, nor the waters roaring nor the ship reeling, nor the wares casting, nor the Mariners crying, with all the stir, could move him, waken him from his sleep, or rail him from his sin. Now Jonah might say, I was a sleep, and all might have perished for me, if one God had not helped more then all the rest: for Jonah slept, but God waked, and called to the winds and the waters, saying, Tosse him, but you shall not drown him: fear him, but you shall not kill him: whip him, and when you have whipt him, send him to me, that I may send him to Nineveh. Jonah was fast a sleep, when the winds over him were blowing, the waters under him tossing the ship about him reeling, the Mariners by him crying, the wares in over-board casting, In all the stir Jonah felt nothing, but slept, as if there were no stirring Yet we go far beyond Jonah in security, for the Lord causeth the tempest to blow down houses beside us, the heavens to thunder over us, the earth quake under us, the water to over-flow the land about us the fire to consume all that we have before us, the air with cold ready to kill us, and all things in an uproar round about against us thereby, always crossing us one way or another, and all to put us in mind of our duty, the neglect whereof is the cause of all these troubles which the Lord doth send us: but we sleep more deadly then Jonah in our negligence, void of feeling, because we consider not what we have done, we look not back on our sin yet every cross should cause us to examine our selves thoroughly, and leave no sin vnviewed, that we might lively feel our wickedness, and so duly repent it, and soon find release of our miseries: therefore if we sleep still, and will not be wakened, God will deal more roughly with us then he did with Jonah, for the Lord caused a Whale to swallow him, and afterward to cast him up again, but we shall be swallowed of that serpent which never restoreth again.

He should have been their teacher, if he had not been asleep, he should have taught them to pray aright, if he had had any good feeling in him. But all this while we read not that Jonah once condemned his thoughts, nor so much as once said to himself, Jonah, take heed what thou doest, thou knowest how God may handle thee upon the waters? though thou fly, he can overtake thee: though thou hide thyself, he will find thee out: though thou give thyself to sleep, he shall give thee no rest, and awake thee to thy greater woe. How should we be strong, if a Prophet, and such a Prophet • s was the figure of Christ, could not withstand this one temptation, but suffer himself to be led away so far, that when he should run, he lay still, and when he should cry, he held his peace, and when he should zealously bestir himself, he is fast asleep?

In Jonah his sleeping, we observe two things: the first is, that when we think ourselfe most at rest, then we are in greatest danger: when ship-wrack is most likely▪ then Jonah is a sleep, when Herod is vaunting, then he is stricken: when Nebuchadnezzar is in his greatest pride, then he is turned out: when Balthazar is banqueting, the hand writ his condemnation: when the rich man saith unto his soul, Thou hast enough, then his soul is taken from him: when the Philistines are sporting, then the roof is falling: so destruction overtaketh sinners when they least think of it, like a Leopard which is taken while he sleepeth, or a bird when she singeth: therefore suspect thy pleasures like a bait.

The second note, is the nature of sin, which is here expressed (while it is a doing) to be not bitter, but sweet, not painful, but pleasant, like a harlot which showeth nothing but her bravery and beauty. Adam swallowed the forbidden fruit with pleasure, Gehezie lied for gold with gladness, Noah drank his wine with mirth, David committed whoredom with delight: so sinners go on merrily till wrath over-takes them at unawares, like the fool, I will sit a little longer, and fold my hands together a little, yet a little and a little longer, till poverty come as an armed man and God's just judgments as the whirl-wind suddenly, irresistibly: then though thou hast gotten gold with Gehezie, or honors with Haman. or Naboth's vineyard with Ahab, or all the delights of the world, if thou have not an assurance of thine own salvation, if sin be still pleasant, if it be not bitter in thy belly, though it be sweet in thy mouth, deceive not thyself, believe God, thy hope is but doubting, thy strongest confidence but a vain trust.

Here Jonah is taken napping: sin hath brought him asleep, and now the ship-master wakens him. The Mariners may do him more good then the tempest. Whom sin should waken, peril cannot waken: the winds are not loud enough, nor the waters rough enough, therefore the ship-master must waken him: else all shall be endangered. If the winds will not waken him, let the waves waken him: if the waves will not waken him, let the Manners waken him: if he will not be wakened, let him perish in his sleep, and die in his sin.

Now mark who is a sleep, and who wakens him. Jonah is a sleep, and the Mariners waken him, an Israelite, an Infidel: what a thing is this, that he which is the son of Abraham, who is wiser then a thousand Mariners, is now wakened and told his duty by a Mariner? This is a shame for Jonah, that he which had taught Princes, should now be told his duty by Mariners: he that long hath and should still wake others, needs oftentimes to be wakened by others: and he that should reprove sinners, is often reproved of sinners. And thus the Lord sometimes shameth his servants, and doth vex them with a foolish nation, as he reproved Abraham by Amalech, and Balaam by an Ass.

Now we might ask Jonah, saying, Why didst thou write that thou fledst from God, or that when thou hadst most need to pray, thou didst sleep? If thou hadst not thus laid open thine own shame, thou mightest have been reckoned as one of the best Prophets: therefore why didst thou so? Jonah did it to this end, that in him we may see the reward of disobedience: for as Paul saith, Whatsoever is written, is written for our instruction: and Jonah would never have written it had it not been for our sakes. If he have done thus much for us, which way shall we requite him? That which he would have us to do for him, is this, to be warned by him, to suppress all evil motions not suffering them to take effect as he did.

As if they should say, O reckless, altogether careless, quite senseless man, art thou dead, that thou wakest not, or benumd, that thou feelest not, or deaf, that thou hearest nothing, or carest thou not whether thou live or die? Have not the winds nor waters raging, nor our loud cries so long thundering wakened thee? Canst thou sleep in all this stir? Do not our troubles, nor labors, nor losses, nor the common danger move thee? What meanest thou? Why doest thou not come and 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 and thou hold thy peace? Shall we labor, and thou rest? Shall we cast away all our goods, and thou lie sleeping, caring for nothing? This is no time to sleep, it is a time to pray unto thy God for his assistance, and to use the means that may save our lives: up, arise, help what thou canst, Jonah hearing this, did not snap like some currish Dogs, and bite him that wakened him: neither did he as in public dangers most are wont, sit still, devising with himself, to shift for himself, neglecting others, but he ariseth, he thanked him that waked him.

Many of you come to hear the Word, and 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, O sleeper? Arise. But I pray you, have I not wakened you, and yet you sleep again; If you mark not what is said unto you, you are a sleep, though your eyes be open: but if you wereas 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, as no doubt Jonah did. Solomon saith, that he which reproveth, shall have more favor of a wise man then 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? Can you not wake while I speak to you? You would all 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 and not be espied, but when your eyes be most shut, and see least, then most eyes be upon you: and I can as well stand in the 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 clamours in your ears, and God himself speaking unto you. Shall I continue iogging till you be wakened? How long shall I preach a fore I can convert the usurer, the extortioner, the drunkard, or the blasphemer, seeing I speak thus long, & cannot convert you from your sleeping? What would you do if I read some Homilies unto you, whereas you cannot wake while I preach unto you, and speak against you? if you should see a traitor sleep on the hurdle, or if you should see men sleep with meat in their mouths, would ye 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 asleep, 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, and that I preached your funeral Sermon: therefore for shame leave your sleeping. What meanest thou O sleeper? Arise sleep no more, and I will waken you no more.

Arise & call upon thy God, if so be he will think upon us &c. This is another means which they use, Jonah being wakened, to appease the tempest, now that they see they cannot themselves allay the winds, nor asswage the waters, they desire, they exhort Jonah, to try what he can do by calling upon his God, Arise call upon thy God. &c.

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 shipmaister would not call upon his God: but (saith he) Call up on thy God and it may be he will help us if he had said Call upon our God, when he said, call upon thy God: and if he had said, He will help us, when he said, if so he will help us then he had shown some spark of faith. Because he wanted help & comfort, he bids him arise, 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 every God is to be tried, therefore if ever thou didst pray in thy life fall to it now. 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 willing to assist them, nor able to hear them, and when they perceived by woeful experience, that there was no kind of succor to be had that way, they fly to God, and 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 lose nothing by this bargain any way. Jonah (say they) call upon thy God, for if he cannot help us, we are all undone and lost for we have called upon all our gods, we have labored hard to amend our state, we have cast away our goods to lighten the ship, but all in vain, for we are now! it the better, like the woman which had spent all her substance about Physic, yet all could not help her till Christ came. So the Papists while they are well, they pray not 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 heathen, which worship Juno, Venus, Neptune, Pallas, Jupiter, and the rest: some hold on the one, and some on the other. Some say, If John be with me, I care not for all the petty gods because I hold him chief: so another saith, If Saint 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 Saint James of Calais, or Saint 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, think these, as though the God's were contrary one to another, and where the one bids the other forbids. So some thought that Venus was a friend to the Troianes, and Pallas was not their friend; as fools think of Witches, one strikes, another heals.

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, if they thought that their God was the true God (& why else did they worship him:) we may learn the substance of every temptation that doth undermine us, namely, that it will bid us do this evil, that 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 were sure to gain all things that can be wished by so doing: for they have learned their lesson, and 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 also we may see the difference between the faithful and Infidels: for, Call upon thy God, saith the shipmaster and the rest.

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 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 when a Papist doth pray, he doth it to Idols, Saints, or Angels, or at least without faith, 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 religion is the true religion, our adversaries themselves being judges And so Pharaoh said to Moses, Pray for me: but Moses said not to Pharaoh, pray for me, Saul said to Samuel, pray thou for me: but Samuel said not to Saul, Pray thou for me: therefore the Mariners had need of Jonah to pray for them: but Jonah had no need of ignorant Idolaters to pray for him. And why should not all pray to Jonah's God, & Pharaoh pray to Moses God, seeing God hath said, call upon me in trouble, and I will hear thee: Call upon thy God (say they.) When they had cried & saw no help, they distrusted their God's, they thought they would not help: indeed they could not: therefore they ran to another whom they knew not, hoping to be helped by him, because they thought some God there was that could do it. So the Papists run from one God to another, from S. Dominick to S. Francis: and why should they run from S. Dominick to S. Francis, but that they mistrusted Dominick? they think he will not hear them, 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 them all one prayer unto one only God, and to wait still upon him, praying still, with assurance he will be a help in due time.

This if, perhaps, and peradventure, cost Adam Paradise. God said to Adam, If thou doest eat of this tree, thou shalt surely die. Then Eve reported these words, thus: least 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 doubt fullness remaineth in us: so God saith, You shall be saved: the trembling flesh saith, Peradventure I shall, &c then cometh Satan, and 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 and 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.

Thus 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 littletheef hath stolen away all the Papists faith. Therefore with them wickedness lieth sick in bed, and calleth to everyone that cometh by, Call upon thy God, and pray for me if so be he will look upon us and help us: and so their hope when the tempest cometh, is either an easeless horror, or a comfortless doubting

Our God thought upon us in the time of trouble: he thought upon us, and laid the tempest when our enemies called upon their God's, 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 deserve to be plagued with Pharaoh, because we are not thankful 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 laden like a Be, but wants a hive. There are two hands, a hand to give, & 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 loden 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 his 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 them, they would not hear, and what I taught them, they would not learn, saith the Lord. Jonah wakened thus, and thus exhorted to call upon his God, soon no doubt perceived his danger, and partly with the horror for his sin, partly for fear of the deserved, and thus threatened drowning and other punishments, without question was grievously vexed. For he could not but see, that the very dumb creatures were bent against him for his disobedience: the wind blows, as though it would overturn, all the waters roar as though they would drown all, the ship tumbles as though she were weary of all, and albeit the Mariners had cried, and cast out the wares, as though they would loose all, yet the tempest rageth still, their danger is greater then ever.

Wherefore now one might have said to Satan, Satan, thou perswadedst him to fly from his defense for his safety, and madest him believe that he would come safe to Tarshish, and there live at liberty and ease, enjoying all temporal benefits at his pleasure, but now thou hast brought him into the prison of the ship, and it is tost thus by this tempest likely to destroy him thou leavest him in the greatest danger, and rejoicest that Jonah quaketh at the tempest, and hath his heart a king for fear of the danger thus threatened due to rebellion: yea, seekest also to drown him, and that also in hell, howsoever thou pretendest a desire to preserve him from troubles, and procure him many pleasures, with much security: O most wretched and deceitful liar, he that trusteth his enemy, and he that believeth thee, shall ever be deceived. And now might Jonah say, Beware by me, for thus hath the tempter deceived me, he hath allured me with flattring 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 assureth me, that if I would set forth toward Tharshish: I should not only shun the presence of the Lord, but should live at ease like one unknown, both for my vocation, 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 thy 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, would be so heinously taken, that no death nor torment that they could devise for me, would be thought sufficient, and 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 came thither, as well as he did Daniel in the Den of Lions, and Christ in the wilderness among the savage beasts. And when Satan had thus persuaded me. I believed him, and so took my journey to fly from the presence of the Lord if I could have performed my intention. But the Lord hath beheld the stubbournnesse and disobedience of my heart, and therefore followeth me with great displeasure: he hath sent out this tempest upon the sea, whereby we are like to be over whelmed, and so near as we are to the water, so near we are to death by all likely-hood.

THE SECOND SERMON OF the punishment of Jonah.

N Ow followeth another mean which the Mariners use to appease the tempest.

But first, they consult and consent to cast lots. The tempest was so strong that they concluded with themselves, it was the revenging power of some angry God, for the sin of somenotorious wretch that was amongst them.

Seeing therefore neither they, nor Jonah praying had appeased the tempest, but it was rather increased, and no man confessed he was that sinner, they take counsel, and agree to find him out by lots Wherein let us observe first, never a one of them is of David's spirit, who when he saw the people plagued, said, Lord it is I: Every man excuseth himself: for every man would extenuate his own sin, and diminish it, and everyone thinketh his sin salued, when he hath excused himself. 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 his own judge, and there will be such posting off of sin, that never a one will be found guilty. There is none that will be so impudent as to say he hath no sin at all, yet few that will freely confess they have greiously sinned. Therefore these here say every man within himself, though he be a sinner, yet he is no great sinner. None are accounted sinners, unless they be openly detected of some notable and heinous crime. If they be Dicers, swearers, drunkards, brawlers, pickers, flatterers, pro phaners of the Sabbath, sleepers at Church, and such like, they be not thought sinners: these actions are counted no sins, but rather recreations. For the multitude count none sinners, unless they be thieves, traitors, open and gross Idolaters, and taken with such like capital crimes: no nor these neither, were it not for fear of the law: as none among the Jews, but Publicans, were counted sinners, all the rest were good fellows, and just men.

The Papists say, Some thoughts, affections, words, and outward actions, not agreeing with the Law of God, are easily washed away with a little holy-water, &c. they are not deadly, they deserve not the wrath of God, they are but venial. Did you ever read of these venial sins in the Scripture? But think you they have nothing but Scripture? Yes, they have Decrees, they have decretals, the Ceremonies whereof observed, these venial sins are soon pardoned, and they have a Pope that can forgive any sins. Thus they lesson sins, thus they abate the price of sins, and they can buy our sins with money, or redeem them with Masses, and by a little short penance, purchase a large and long pardon.

And as the Mariners, every man thought he was no great sinner: so Jonah thought with himself, Though I be a great sinner, yet am I not so greious a sinner as these Idolatrous heathens: or if he thoroughly condemned himself, yet unwilling to be known such a rebel, he thought it may be, it is most likely, they are many, I but one, peradventure therefore the lot will not fall upon me, like a thief, which notwithstanding in his own heart he acknowledge himself guilty of that wherewithal he is charged, yet will not confess, until the matter be thoroughly sifted, and so clearly proved to his own face in such sort, that he cannot for shame (though with shame he confess,) deny it. Therefore, if God had not sifted out this sinner the better, Jonah would not have been known the man, and the Mariners would still have contended who was the lesser sinner, therefore they consult to cast lots.

They did not use to cast lots, this was no custom among the Mariners: but the tempest was so wonderful, that it made them seriously to think of God, and willing to use the means prescribed by god for the ending of doubt full matters, acknowledging that he ordereth all, and the lot is the sentence of God: by the falling of the lot, he revealeth the truth.

These like worldlings never confess God, but when he cometh in a tempest: they will not see his mercy, until his justice appear: they will not acknowledge God's government, before he bring on them some judgment, like Pharaoh's sorcerers, who confessed not God's Majesty, while they lived at ease, but when the Lord plagued them, then cried out, This is the finger of God.

Why? what are they the better when they know him? what would they do with him on whom the lot should fall? Surely they supposing, or rather clearly seeing this tempest to be sent from some wrathful power, and that for someone man's sin amongst them, they determined having found him, to sacrifice him unto the God that was so offended by him, God turneth evil into good, but the devil turneth good unto evil. The Gentiles had a custom in the time of the common plague, to sacrifice one for the rest. This custom they took by imitation of the Jews, in offering beasts, & of Abraham in offering his son the devil that father of lies, and schoolemaister of all mischief teaching them. So the devil took advantage to do evil by the service of God, in moving the Gentiles to work abomination, by offering men, imitating the Jews commanded sacrifices, But if they had rightly known the true God, they would have taken their sins by the throat, and have sacrificed them.

The mariners were not so wise to prevent the tempest before it came, as they be diligent to alay the tempest when it may not be laid. we overtaken with God's just judgments, are very careful always, to use all means to be rid of them. But who keepeth a watch of his own ways, and diligently laboreth to keep himself free from that which necessarily draweth on it self God's judgment, who purgeth himself of his sins, least he be sick? who letteth or fetcheth out his corrupt blood, of pride, lust, covetousness, least he be sore: who keepeth a good diet, and maketh his choice of holy excercises, godly companions, religious conferences? &c. But know we, he is not safe that is not sound, neither he sound that is intemperate.

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, and no further.

There are two Goats brought to Aaron, that he might cast lots, to see which Goat should be killed, and 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 least 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 he was chosen by lots.

Again Matthias is chosen by lots to the Apostleship instead of Judas: so that it is lawful in some causes to cast lots, so that they do attribute nothing unto them and acknowledge that the lot is cast into the lap, but the disposition thereof is from the Lord: for 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. For it was not Saul's fortune to be King, but God's mercy: it was not Achan's chance to be caught, but God's judgment. Lots may be used to prevent strife, when all other means have been used, and sometimes before all other means, when in wisdom it is thought the bes • means. Brethren often and godly at first devide them inheritance by lots, as the Children of Israel divided the land of Canaan. Therefore in the Church of Geneva there is an order, that in the time of plague, there should be a house set apart for the sick to lodge in, and least they should be vncomforted, they choose out a Minister by lots to do it.

Now we are come to put vpour selves to the Court of Lawyers, to see if they will do anything for God, for conscience, or for love, viz that they would end men's suites quickly, and let the poor Clients have equity. Some say, that Lawyers be good until they be Counsellers, like Lions, which will be gentle until their tallons 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 a hundred: for so many seek to gain by him, so few seek to further him, and so many seek 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 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, till 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, that at length the Kite came and took them both from it. Others will come up to Law about a small matter, and therein so entangle themselves, that they cannot rid their hands of it, until it have almost undone them like a silly sheep that is hunting of a fly, which runneth from bush to bush, and every bush catcheth a lock of him, so that the poor sheep is thread-bareere he hath done, and hath not a fleece left him to cover himself withal. So he runs from Court to Court, to sue, to complain, to plead, till he have spent his cloke 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 all come to the Candlestick. Therefore it is lawful, to end any controversy in a hard matter, to use this mean.

Now whether it be lawful to cast dice, if lots may not be used (as Solomon's words, Proverbs. 18. 18. The lot causeth contention to cease, compared with Heb. 6. 16. prove) but in hard matters and 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 of, namely, whether dice-play be a meet exercise for a Christian soul. Solomon saith, the lot causeth contention to cease: therefore, lots are to end strife, but these lots make strife: for before thou takest the Dice, thou knowest thine own, and no man striveth to take it from thee: but when thou castest the dice, thou doest (as it were) ask whether thine own be thine own, and makest a strife of no strife. Art thou not worthy to loose the gifts of God, which venturest to loose them when thou needest not? Doest thou not deserve to forget 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 birth right so lightly, but he had somewhat for it which refreshed his hunger, but God hath given thee a living, and thou spendest it for nothing. 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 taketh all, which deserves to loose all as well'as the other, and hath no right unto it by any law: for God hath not allowed one man to take another's 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 unlawful, ungodly, unconscionable to take them: Besides the brawls, the cosenages, the oaths annexed to this game, which would not agree with it, unless it had been a meet companion for them. Thou takest another man's 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 sweat for, and whereas thou shouldest live by working, thou seekest to live by playing, like as the ape which lives by toying. Doth any dicer think he doth well? Tell me what thinkest thou? for every sinner doth condemn in his prayer to God, that which he excuseth before men: if they which are gamesters repent it, how can they which are gamesters defend it? 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 wouldest not have God see thee so vainly occupied: neither canst thou think, that Christ or his prophets, or Apostles, or Evangelists were Dicers, for no such lots are named in the holy Scripture, and yet the Lord's day is most profaned with this exercise, cards and dice, as though they kept all their vanities to celebrate holy days, what hast thou to allege for dice, now evidence is given up against them? hast thou any patron to speak for them, but thy vain pleasure and filthy covetousness, which are condemned already, and therefore have no voice by law? take away these, and take away dice. The patron condemns the clients, when one voice condemns another: if the exercise were lawful, such patrons as pleasure and covetousness would not speak for it. Take thy pleasure therefore in that which is good, and the Angels will rejoice with thee: if this were good, God would prosper them 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, and draw away with a black hand, when no man seeth, for the winner, saith he, hath not won half so much as the loser hath lost. One would think that some of them should flow, when so many ebb: there is never an ebb without a flowing, never one looseth, but another winneth, but at dice. What a cursed thing is this that turns no man to good, which robs others, and beggars themselves? the school of deceit, the shop of oaths, and the field of vanities. Thou doest not only hazard thy money (in this game) but venturest thy salvation, and castest dice with the Devil, who shall have thy soul. For every thing that cometh well to a man, he giveth thanks, but for 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. Can this be good when worst men use it most? if it were good, the evil would like worse of it then the good: but the more a man savoreth of any goodness, the more he begins to abhor it, and his conscience doth accuse him for it as for sin. 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, (the terms of their occupation discrie) for they call all their casts, chances, as though they relied not upon 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 among their sins, if the holy men never used this recreation, but the worst most delight in it, if thou wouldest not have God see thee when thou playest at Dice, nor take thee at it when he comes to judgment, if nothing but pleasure and 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.

The lot fell upon Jonah, not because he was the greatest sinner of them 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 themselves, supposing that God is not bent against them to punish them as well, (but because Jonah should feel the hand of the Lord both punishing and preserving him, and be reformed: for God correcteth all his 〈◊〉 he did his Son, to learn them obedience. But if judgment begin with the house of God, what shall become of the ungodly? And the lot fell upon Jonah.

Now when the sinner that troubled the ship is taken, now Jonah can hide himself no longer. Now he might also fear to be sacrificed by the mariners presently, For the mariners, partly for the pain they had endured, partly for the losses they had sustained, partly for the danger wherein they remained, were no doubt as the she-Wolves robbed of their whelps, out of measure furious and fully bent to sacrifice him on whom the lot fell, to appease the wrathful God. But God stayed, and restrained the rage of the mariners, and made them afterward willingly to abide the tempest a while, and put themselves to more pain to save him, endeavoring by rowing to recover land. For having heard of the true God, and though they lost their goods, having found God who is all good, shall we (say they) destroy him that hath saved us? Shall we give him up to death unnecessarily, that hath brought us to life, and assured us to reign with God in all glory everlastingly? Surely the thankelesse are graceless: especially they that love not, and show not forth the labor of love for their gracious guide to God: but therefore we may see that the hearts of men are in the hands of God, and he turneth them which way he list, he fashioneth their hearts everyone, yea even kings hearts, as rivers of water, doth he turn, to water and make fruitful his vine: to pity and to persecute, to honor and to shame, to love and hate his people: to deliver their power to the beast, Reve. 17. 13. and again to eat the whores flesh, and to burn her with fire 17. 16. 17. Therefore let us never fear to perform our duties whatsoever, to whom soever: for he formeth the hearts of all, who hath promised to honor them that honor him. but to make them contemptible that do despise him, Neither let us put. confidence in man, nor in Princes; for their hearts are rivers of water of them selves fleeting easily as they be led following But especially let us not forget chiefly to make prayers, supplications, intercessions, and to give thanks for all those on the godliness, or profaneness of whose hearts, the flourishing or defacing of the gospel of Christ Jesus, and the chosen of God doth most depend.

Now Jonah could not deny he was that sinner, unless he would accuse God of unrighteous judgment: for the lot is cast into the lap, but the whole disposition there of is of the Lord. Now therefore he must needs confess it The winds thundering. the waves tumbling the ship cracking, the mariners quaking, upon their gods crying, their wares forth casting, Jonah's prayers requested, to cast lots consulting, Jonah kept himself close, he would not be thought that sinner. The wind said I will over turn thee: the water said, I will drown thee: the ship said, I cannot hold thee: the mariners said, We cannot help thee: his prayers said, We cannot profit thee, his conscience within bleeding, and God at the door of his heart knocking, and the lots now ready for casting, said threatningly, For thee the tempest is come, thoufugitiue, and we will discover thee.

Yet Jonah conceals his sin, so much did heabhorre the shame of men, of strange men, a few men, frail men, or the fear of the fury of the flesh, Therefore after the winds had roared, and also the waves raged, and the ship reeled, and the mariners cried, and the lot, his conscience, and God himself threatened him, the lot also condemned him, and the fear of being sacrificed by sinners to Satan terrified him, so that he forthwith repented thoroughly, he declared it openly, and confessed his sin freely. Such a stir hath God before he can come by his own: he must cross us, and set himself and all his creatures against us: he must strain our bodies, or leave our souls, and contstrain us to it, before we will return from our wicked ways and thoroughly humble out selves to yield him due obedience. O the goodness of the great God? O long sufferance and bountifulness unspeakable, which not only leadeth, but also in the chains of love draweth us to true repentance?

It was God's great goodness to Jonah, that the mariners sacrificed him not: greater, that he truly repented: that God continueth in his calling, and blesseth his (whose flying from God, deserved flinging to Satan) not so much solemn preaching, as sudden confession, and short denunciation of vengeance, yea made it so powerful, that it converted Idolatrous heathens, most hardened Idolaters: first Mariners, then Ninevites.

For what a blessing felt Jonah, God vouchsafing him of this honor, to offer them a lively, holy, & acceptable sacrifice to God, by whom he presently before greatly feared to have been offered a dead, unholy, and so a delightful sacrifice to Satan. This fear banished, & that joy possessing him, what a mercy of the almighty did Jonah think it? But before he converted the Niniuities, he was more to be humbled, fuller to be strengthened, better every way to be prepared. Therefore God would have the sea to wash him, the Whale to fast him, and yet miraculously safe to preserve him, that being purified, he might pray fervently, and being delivered, find power, comfort, and courage abundantly. Therefore when by lot being taken, and by his own confession found the man that procured the tempest, the Mariners in love and compassion of him, had assayed by rowing to get to land, but could not, the sea raging more and more, and Jonah himself professed he knew the tempest was sent for his cause, and would be laid he being cast into the Sea. Jonah at length was cast out of the ship into the swelling purge of the tempestuous sea. What hope of life then left? is there any? to swallow up all, soon after he is swallowed whole of a Whale. Here let us mark, that after the tempest had terrified Jonah, the mariners reproved him: when they had reproved him, his conscience pricked him: when his conscience had pricked him, the consulting to cast lots griued him: after grief for consulting, their concluding to cast lots vexed him: vexed at their conclusion, the lot condemns him: the lot having condemned him, in what an agony think we was Jonah? partly, that he should be held that notorious wretch that had brought this woe? partly, least they in their raging grief, for their great trouble of body, loss of goods, and danger of life, should forthwith kill him for a sacrifice, to appease the unknown angry God? But after this agony, the terror of drowning followed, and after that the horror of the huge fish: first, least it tear him in pieces, then least it melt him, afterward, least it poison him: lastly, three days and three nights the comfortless horror of darkness, and noisome stink in the fishes belly tormented him.

First then see, the winds could not further him, the waters could not bear him, the ship could not hold him, the Mariners could not help him: and being cast out, least all for him be cast away, the Whale would not spare him, the stench would ill feed him, the darkness would less glad him, and light might not visit him. Now see then what Jonah got by this journey, notwithstanding all the promises of which Satan assured him, and all the furtherances which the serpent procured him, he lost his labor, lost his money, lost his joy, lost his credit, lost his quiet, and saw no hope but to loose his life too, finding plentifully, and bitterly feeling dreadful fears. He trusted to the winds, the winds could not serve him: he trusted to the ship, the ship could not keep him: he trusted to the mariners, the Mariners could not hold him: he trusted to the lot, the lot would not spare him: he trusted to the waters, the waters could not bear him, neither would the Whale forbear him, neither did anything make show of likelihood to save him. Therefore we may see in Jonah what it profiteth a man to fly from God, forsaking his calling, and so practicing the evil motions of Satan instead of the known will of God. Assuredly, if we follow his flatteries as Jonah did, we shall have as he had, accusing consciences, fearful hearts, and the wrath of God upon our heads. For he hath nothing to give us, although he promise and make us believe he hath great kingdoms. Yes indeed, he hath horror of mind for all that obey him, and hell for the reward of his, which will make all their hearts ache which receive it.

See secondly in this punishment of Jonah, the justice of God. The Be, when she hath once stung, doth leese her sting, so that she can sting no more: so doth not God's justice punishing sin: for it retaineth power, it hath store of stings to vex still: when one judgment is executed, she ever hath other inow ready, either of the same kind, in another degree more sharp, or of another sort: for all the creatures with their several powers, are God's darts to strike us when he commands. Therefore 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: his darts, his weapons also are as sharp now as they were at the first, and sharper too, because we are sinfuller. For according to the sickness is the medicine, and wounds more dangerous, require more dolourous plasters.

And if thou be disobedient, then he will lead thee through them all, until he hath humbled thee, and made thee to glorify him with obedience, or utterly destroyed thee.

Thirdly, let us not forget, neither lightly think of this, that God knoweth how to punish for sin, yea most severely to correct his children, though repenting. If our Prophet Jonah here may not keep thee some good while in a due meditation of it, let that man after God's own heart the sweet Prophet of Israel come to thy mind, and in him see, whether God cockereth his entirest friends, or something sharply, if not bitterly, handleth them, settling themselves in their dregs, or securely serving the Lord.

Lastly, yet consider God is rich in mercy, and full of compassion, both to punish, unless to far provoked, content to shake his rod over us, to make us fear only, and keep us free from feeling his strokes, if that may have his due work in us, that is, recall, reform, and confirm us: for as the winds could not overthrow Jonah, nor the waters drown him: so neither could the whale consume, poison, or annoy him, or ought but fear him, though it had swallowed him: for Jonah remembering God, God shown he forgot not Jonah. Therefore when and where Jonah thought verily and speedily to have perished, then and there God caused him to be three days, and as many nights most safely preserved. O power omnipotent, O goodness all sufficient, in all things, at all times. God then as well knoweth to deliver his out of all distress in due time, as to reserve the wicked to the day of judgment to be punished. And in what danger shall we despair? In what extremities ought not we to hope in our most mighty Savior, remembering Jonah in the whales belly, Jeremiah in the mire of the deep dungeon, Daniel among the fierce Lions, his three companions in the hot burning furnace, nay, 600000. men of war, and three times as many moe, of men and women, young and old in the wilderness, lacking now drink, then meat,: and all these delivered out of all danger, these last miraculously satisfied with drink out of the roeke, and with meat abundantly from heaven.

Secondly, though Jonah be cast into the troublous sea, and swallowed of a huge whale, yet he must preach at Nineveh: though Moses fly out of Egypt, yet he must be the leader of God's people thence. Joseph is in prison, but he must be Lord of Egypt, & preserve the Church alive Who would have thought that Saul should become Paul, or forswearing Peter a faithful Preacher? Suspend then thy judgment and wonder at God's works, whether of mercy, or justice, and think not the worse of a man, though he were cast out of the sea as Jonah, or basely brought up as Amos, for the deliverer of Israel was brought out of the flagges, and the conuerter of Nineveh out of a Whale, and the salvation of the whole world, out of a stall.

The lot fell upon Jonah, that he might be cast out of the ship, that as the ship was almost broken, but not altogether, so Jonah might be almost drowned, but not altogether: almost consumed, almost poisoned in the belly of the whale, but not altogether: and that being in the double deep duly humbled, and as gold in a furnace, fined and fit for God's works, he might thence in a miraculous manner come forth like Lazarus in his winding sheet, that he might glorify God once again, and courageously cry against Nineveh.

The lot fallen upon Jonah the justice of God (both manifesting the truth incorruptly, and chastising his disobedient servant severely) did appear: but with all singular mercy shined, and the mariners minds were mollified, in that they sacrificed him not to Satan, but much more, that he by that means truly repented. In so much that the old idolatrous mariners presently by him were converted, and he cast into the Sea, was not drowned; swallowed of the Whale, and three days continuing therein, perished not, but miraculously was preserved, and most graciously cast on land safe: and lastly, crying against Nineveh, that sinful City, had his preaching so mightily prevailing, that he wonderfully humbled them all. This mercy was marvelous, this goodness of God to Jonah most glorious. For the Ninevites hearing; Yet forty days, and Nineveh shall be overthrown, first as the mariners had before done, believed the word of God, though they never heard it before. If we heard the word of God preached as the mariners and Niniuits did, with trembling harts in the sense of God's Majesty, it would not be but we should feel the power of it lively, and filled with all joy in believing speedily, but ineffectual and fruitless is preaching, because there is nothing almost but irreverent and senseless hearing. And why should God teach the heedless to learn? Why should he give pearls to dung-hill cockes, nay to very swine? But they believed the word as soon as they heard it, though they never heard it before what doth that argue: Surely it showeth, that the floolish and simple are more diligent and ready, both to hear and receive the word of God, then those that are wise in their own conceit, or also in the view of the world. What saith Christ? The poor receive the Gospel. What saith Paul? Not many rich, not many wise. For though we have knowledge, if our knowledge be like the Pharisees, that is in show of sincerity only, in counterfeit holiness, and hollow-hearted friendship through hypocrisy, it had been better for us that we had been ignorant, for it will but leave us, the more inexcusable, it will be found insufficient to save us, but sufficient the more fearfully to condemn us because we know our masters will and do it not. There fore as Peter said to Simon Magus, Thy money perish with thee: so will the Lord say unto such, Thy knowledge perish with thee, seeing it is fruitless.

But when Nineveh had believed God, what did they secondly? They speedily, they notably repented, they proclaimed a fast, they put on sack-cloth, they humbled themselves before the Lord, they earnestly besought him to turn away his wrath from this woeful City. Jonah preaching at Nineveh, crying against it, seemeth to have humbled them and that without a miracle (without which scant any doctrine is of credit among Gentiles) not only within forty but within four days: much within forty days, he converted Nineveh, ruffling Nineveh, old and idolatrous Nineveh, long before forty days be ended, the seed is sown, grown, increased mightily, and full ripe, in a soil in reason most barren. Sow therefore, ye seedmen, where you are set, If ye sow cheerfully, ye shall reap plenteously in due time: Vaunt not: say not, I have a stony, or a starved, or a thorny ground: Nineveh repents in sackcloth.

In which willing submission of theirs, and speedy lively repentance at the words of the Prophet, after he had been three days and three nights in the Whales belly, the calling of the Gentiles by Christ, after he had been three days and three nights in the bowels of the earth, might well be signified. For they no less willingly then the Niniuits, submitted themselves to the Gospel preached: no less speedily, and peradventure more truly repented. For though now they thus wonderfully humbled thenselves not the fearful multitude only, but the richest and greatest, the nobles and king also, and so all escaped now: soon after they returned to their vomit, and never ceased to add sin to sin, till they were by open wars miserably wasted, and at length fulfilling the prophecy of Nahū, utterly consumed. Therefore, first, for the comfort of the godly, since Ahab humbled himself before the Lord, Ahab, I say, that had done exceeding abominably, infollowing Idols, and sold himself to work wickedness in the sight of the Lord, submitted himself under the hand of GOD, fasting in sack-cloth, though he did all in hypocrisy, had not the evil threatened brought upon him in his days, seeing Roboam, and the princes of Israel who had forsaken the Lord, and the whole tribe of Judah, which wrought wickedness in the sight of the Lord, & provoked him more with their sins, then all that their fathers had done hūbling thenselves before the Lord, and confessing him just, had not the wrath of the Lord poured vpō them, by Shishak K. of Egypt were not destroyed, but shortly delivered, yea also things prospered in Judah, though the Lord had threatened to leave them in the hands of Shishak, albeit they truly repented not: lastly, for as much as Nineveh that bloody city full of lies and robbery, the beautiful harlot, with multitude of fornications, that mistress of witch-crafts, which sold the people through her whoredoms, and the nations through her witch-crafts, humbling themselves with fasting, and putting on of sack-cloth, the Lord repented of the evil he had threatened them, and did it not: how assured may we be, that whatsoever judgment the Lord threateneth us, and howsoever he threaten it, it shall not light on us, when we unfeignedly humble our selves in true fasting, turning from our evil ways, and from the heart vowing to serve God in all holiness? For this is the clear promise of the faithful God: If I shut the heaven that there be no rain, or if I command the grasshopper to devour the land, or if I send pestilence among my people: if my people, among whom my name is called upon, do humble themselves, and pray, and seek my presence, and turn from their wicked ways: then will I hear in heaven, and be merciful to their sin, and heal their land. Again, as generally most plainly saith just Jehovah: I will speak suddenly against a nation, or against a kingdom (saying) I will pluck it up, and root it out, and destroy it but if this nation against which I have pronounced this, turn from their wickedness, I will repent of the plague that I thought to bring upon them. Let us then, O beloved of the Lord, whosoever love the Lord Jesus, be careful to fulfill the condition, and then confident not doubting of the performance of the promise, by so much the more by how much the fewer we be, and by how much the longer and clearer the Lord hath threatened most terrible judgments.

Now for the terror of the ungodly, as many of them as repent only when God's hand is upon them, & then humble themselves outwardly only, & that but only when the fierceness of his wrath appeareth, or else after they have escaped the feared judgment, fall to their wonted wickedness again: let them be sure the strong and just God, that consumed Nineveh slidden back, will overtake them also in wrath, and forever turn them over to ceaselesse woe. For the greatness, the beauty, the strength, and riches of Nineveh, could not withstand the hand of God, or keep it from destruction, but rather furthered and hastened it. For with the more excellent ornaments that it was adorned by the Lord, the more heinous and grievous in his sight was the abuse of them. Therefore the hugenesse, or the strength of this or any other City cannot save it from the judgment of God, being sinful in his sight.

Great Sodom is destroyed: great Ierico is destroyed: great Nineveh is destroyed: great Jerusalem is destroyed, and great Rome, the room of all unclean spirits, stayeth for her destruction, like a whore that stayeth for her punishment till she be delivered: and all these were and shall be punished for unthankfulness and contempt of the word of God. Yet Nineveh, Ierico, Sodom, nor Rome, have had half the preaching that we have had, yet we are unthankful too, then what have we to look for, but when Sodom was burned, Zoar stood safe? when Jerusalem was destroyed, Bethlehem stood still? so the Lord doth always provide for his people, though he make never so great a slaughter and destruction amongst his enemies For the Lord because of his covenant doth always provide for his chosen, although they be but a remnaut, like the gleaning after harvest, or like a cluster of grapes on the top of the vine after the vintage, and though there be never so great calamity or trouble, as we see in the book of Gen 45. chap. when there was a great time of dearth and scarcity to come upon the land where Jacob was, the Lord had sent Joseph to provide for his father Jacob, least he should want bread, he, or any of his sons and folks, and so ordered the matter, that Joseph was treasurer over all the corn in Egypt. And so among the Turks, and Spaniards, and Infidels, the Lord will find means to do them good, which unfeignedly love him, and in the dungeon, in prison, & in bonds, yea and in death, the godly shall find God.

The Text.

W Hen I should have preached under the Cross, I mused what text to take in hand to please all, and to keep myself out of danger: and musing, I could not find any text in the Scripture that did not reprove sin, unless it were in the Apocrypha, which is not of the Scripture: this text bids them that be voluptuous be voluptuous still: let them that be vain glorious, be vain glorious still: let them that be covetous, be covetous still: let them that be drunkards, be drunkards still: let them that be swearers, be swearers still: let them that be wantons, be wantons still: let them that be careless prelates, be careless still: let them that be userers, be userers still: but saith Solomon, Remember thy end, that thou shalt be called to judgment at the last for altogether. This is the counsel of Solomon the wisest then living: what a counsel is this for a wise man, such a one as was Solomon.

In the beginning of his book he saith, All is vanity, and in the end he saith, Fear God and keep his Commandments: in the 12. Chapter he saith, Remember thy maker in the days of thy youth: But here he saith, Rejoice, O young man, in thy youth. Here he speaketh like an Epicure, which saith, Eate, drink, and be merry: here he counseles, and here he mocks: yet not after the manner of scorners, although they deserved it in showing their foolishness, as it is in the first of the Proverbs, He laughed at the wicked in derision, as in the second Psalm, God seeing us follow our own ways. For when he bids us pray, we play: and when he bids us run, we stand still: and when he bids us fast, we feast, and send for vanities to make us sport: then he laughs at our destruction. Therefore when Solomon giveth a sharp reproof, and maketh you ashamed in a word, he scoffingly bids you do it again, like a Schoolmaster which beateth his Scholar for playing the truant, he biddeth him play the truant again. O this is the bitterest reproof of all. But least any Libertine should misconster Solomon, and say that he bids us be merry and make much of our selves, therefore he shutteth up with a watchword, and setteth a bridle before his lips, and reproveth it as he speaketh it before he goeth any further, and saith, But remember that for all these things thou must come to judgment. But if we will understand his meaning, he meaneth when he saith Rejoice, O young man, Repent, O young man, in thy youth; and when he saith, Let thy heart cheare thee, Let thy sins grieve thee: for he meaneth otherwise then he speaketh: he speaketh like Michai in the book of Kings the second Chapter. Go up and prosper: or like as Ezekiel. Go up and serve other God's: or as Saint John speaketh in the Revelation, Let them that be wicked, be wickea still But if there were no judgment day, that were a merry world: therefore saith Solomon, when thou art in thy pleasures flaunting in the fields, and in thy brave ruffes, and amongst thy Lovers, with thy smiling looks, thy wanton talk and merry iestes, with thy pleasant games and lofty looks, Remember for all these things thou shalt come to judgment.

Whilest the thief stealeth, the hempe groweth, and the hook is covered within the bait: we sit down to eat, and rise up to play, and from play to sleep, and a hundred years is counted little enough to sin in: but how many sins thou hast set on the score, so many kinds of punishments shall be provided for thee. Howe many years of pleasure thou hast taken, so many years of pain: how many drammes of delight, so many pounds of dolour: when iniqui tie hath plaid her part, vengeance leaps upon the stage, the Comedy is short, but the Tragedie is longer: the black gard shall attend upon you, you shall eat at the table of sorrow, and the crown of death shall be upon your heads, many glistering faces looking on you, and this is the fear of sinners: when the devil hath enticed them to sin, he presumeth like the old Prophet in the book of kings, who when he had enticed the young Prophet contrary to the commandment of God, to turn home with him, and to eat and drink, he cursed him for his labor, because he disobeyed the commandment of the Lord, and so as a Lyon devoured him by the way. The foolish virgins think that their oil will never be spent: so Dinah stragled abroad, whilst she was deflowered: what a thing is this to say Rejoice, & then Repent? what a blank to say. Take thy pleasure, & then thou shalt come to judgment? It is as if he should say, Steal and be hanged, steal and thou darest, strangle sin the cradle, for all the wisdom in the world will not help thee else: but thou shalt be in admiration like dreamers which dream strange things, and know not how they come, He saith, Remember judgment. If thou remember always, then thou shalt have little list to sin: if thou remember this, then thou sahtl have little list to fall down to the devil, though he would give thee all the world, and the glory thereof. Solomon saith, The weed groweth from a weed to a cockle, from a cockle to a bramble, from a bramble to a brier, from a brier to a thorn, Lying breeds perjury, perjury breeds haughtines of heart haughtines of heart breeds contempt,: contempt breeds obstinacy, and brings forth much evil. And this is the whole progress of sin, he groweth from a liar to a thief, from a thief to a murderer, and never leaveth until he hath searched all the room in hell, and yet he is never satisfied, the more he sinneth, the more he searcheth to sin: when he hath deceived, nay he hath not deceived thee: as soon as he hath that he desireth, he hath not that he desireth: when he hath left fighting, he goeth to fighting again: yet a little and a little more, and so we flit from one sin to another,, While I preach, you hear iniquity ingender within you, and will break forth as soon as you are gone. So Christ wept, Jerusalem laughed: Adam brake one, and we break ten: like children which laugh and cry, so, as if we kept a shop of vices, now this sin, and then that, from one sin to another.

What shall become of them that have tried them most? Be condemned most, Rejoice, O young man, in thy youth.

But if thou mark Solomon, he harps upon one string he doubles it again and again, to show us things of his own experience, because we are so forgetful thereof in our selves, like the dreamer, that forgetteth his dream, and the swearer his swearing. So we beg of every unclean spirit, until we have bumbasted our selves up to the throat, filling every corner of our hearts withal uncleanness, and then we are like the dog that cometh out of the sink, and maketh everyone as foul as himself: therefore saith Solomon, If any one will learn the way to hell, let him take his pleasure.

Me think I see the Dialogue between the flesh and the Spirit. the worst speaketh first, and the flesh saith, Soul, take thine ease, eat, drink, and go brave, lie soft, what else should you do but take your pleasure? thou knowest what a pleasant fellow I have been unto thee, thou knowest what delight thou hast had by my means: but the soul cometh in, burdened with that which hath been spoken before, and saith, I pray thee remember judgment, thou must give account for all these things, for unless you repent, you shall surely perish,

No, saith the flesh, talk not of such grave matters, but tell me of fine matters, of soft beds and pleasant things, and talk me of brave pastimes, Apes, Bears, and Puppits, for I tell thee, the forbidden fruit is sweetest of all fruits: for I do not like of your telling me of judgment: but take thou thy jewels, thy instrument, and all the strings of vanity will strike at once, for the flesh loves to be brave, and tread upon corks, it cannot tell what fashion to be of, and yet to be of the new fashion.

O this goes brave, for while wickedness hath cast his rubs, and vengeance castes his spurs, and his foot, and thus she reels, and now she tumbles, and then she falls: therefore this progress is ended.

Pleasure is but a spurr, riches but a thorn, glory but a blast, beauty but a flower, sin is but an hypocrite, honey in thy mouth, and poison in thy stomach: therefore let us come again and ask Solomon in good sooth, whether he meaneth in good earnest, when he spake these words: O (saith Solomon) It is the best life in the world to go brave, lie soft, and live merrily, if there were no judgment. But this judgment mars all, it is like a damp that puts out all the light, and like a box that marreth all the ointment: for if this be true, we have spun a fair thread, that we must answer for all, that are not able to answer for one: why, Solomon maketh us fools, and giveth us gawdes to play withal: what then, shall we not rejoice at all? Yes, there is a godly mirth and if we could hit on it, which is called, Be merry and wise. Sara laughed, and was reproved: Abraham laughed, and was not reproved. And thus much for the first part.

This Verse is as it were a Dialogue betwixt the flesh and the spirit, as the two counselors: the worst is first, and the flesh speaketh proudly, but the spirit comes in burdened with that which hath been spoken. The flesh goeth laughing and singing to hell: but the spirit casteth rubs in his way, and puts him in mind of judgment, that for all these things, now ends rejoice, and here comes in but: if this but were not, we might rejoice still: if young men must for all the sportes of youth, what then shall old men do, being as they are now? Surely, if Solomon lived to see our old men live now, as here he saith of young men, so high as sin rageth, yet vengeance sits above it, as high as high Babel. Mee thinks I see a sword hang in the air by a twine thread, and all the sons of men labor to burst it in sunder. There is a place in hell where the covetous Judge sitteth, the greedy Lawyer, the griping Landlord, the careless Bishop, the lusty youth, the wanton Dames, the thief, the robbers of the Common-wealth, they are punished in this life because they ever sin as long as they could, while mercy was offered unto them: therefore, because they would we be washed, they shall be drowned. Now put together rejoice and remember: thou hast learned to be merry, now learn to be wise: now therefore turn over a new leaf, and take a new Lesson; for now Solomon mocked not as he did before, therefore, a check to thy ruffes, a check to thy cuffes, a check to thy robes, a check to thy gold, a check to your riches, a check to your beauty, a check to your mucke, a check to your graves: woe from above, woe from below, woe unto all the stings of vanity: doest thou not now marvel that thou hast not a feeling of sin? for now thou seest Solomon saith true, thine own heart can tell that it is wicked, but it cannot amend: therefore it is high time to amend: as Nathan cometh to David after Belzebub, so cometh accusing conscience after sin. Mee thinks that everyone should have a feeling of sin, though this day be like yesterday, and tomorrow like today yet one day will come for all, and then woe, woe, woe and nothing but darkness: and though God came not to Adam until the evening, yet he came: although the fire came not upon Sodom till the Euening, yet it came: and so comes the Judge, although he be not yet come, though he have leaden feet, he hath iron hands, the arrow slayeth and is not yet fallen, so is his wrath: the pit is digged, the fire kindled; and all things are made ready and prepared against that day, only the final sentence is to come, which will not long tarry.

You may not think to be like to the thief that stea leth and is not seen: nothing can be hid from him, and the Judge followeth thee at thee heels: and therefore whatsoever thou art, look about thee, and do nothing but that thou wouldest do openly, for all things are opened unto him: Sara may not think to laugh and not be seen: Gehezie may not think to lie and not be known: they that will not come to the banquet, must stand at the door,

What, do you think that God doth not remember our sins which we do not regard: for while we sin the sore runs on, and the Judge setteth down all in the table of remembrance, and his sscrowle reacheth up to heaven.

Item, for lending to Usury, Item, for racking of rents Item, for deceuing thy brethren, Item, for falsehood in wares, Item, for starching thy ruffes, Item, for curling thy hair. Item, for paynting thy face. Item, for for selling of benefices. Item, for starving of souls. Item, for playing at cards. Item, for sleeping in the Church. Item, for profaning the Sabbath day: with a number more hath God to call to account, for everyone must answer for himself. The fornicator, for taking of filthy pleasure: O son, remember thou hast taken thy pleasure, take thy punishment. The careless Prelate, for murthering so many thousand souls. The Landlord, for getting money from his poor Tenants by racking of his rents: see the rest, all they shall come like a very sheep, when the trumpet shall sound, and the heaven and earth shall come to judgment against them, when the heavens shall vanish like a scroll, and the earth shall consume like fire, and all the creatures standing against them: the rocks shall cleave asunder, and the mountains shake, and the foundation of the earth shall tremble, and they shall say to the mountains, Couer us, fall upon us, and hide us from the presence of his anger and wrath, whom we have not cared for to offend? but they shall not be covered and hid: but then they shall go the black way, to the Snakes and Serpents, to be tormented of Devils forever: O pain unspeakable: and yet the more I express it, the more horrible it is, when you think of torment passing all torments, and yet a torment passing all that: yet this torment is greater then them, and passing them all.

Imagine you see a sinner going to hell, and his sumner gape at him, his acquaintance look at him, the Angels shout at him, and the Saints laugh at him, and the devils rail at him, and many look him in the face, and they that said they would live and die with him, forsake him, and leave him to pay all the scores: Then Judas would restore his bribes: Esau would cast up his pottage: Achan would cast down his gold, and Gehazi would refuse his gifts: Nebuchadnezzar would be humbler: Balaam would be faithful, and the Prodigal would be tame.

Mee thinks I see Achan running about, where shall I hide my gold that I have stolen, that it might not be seen nor stand to appear for witness against me?

And Judas running to the high Priests, saying, Hold, take again your money, I will none of it, I have betrayed the innocent blood.

And Esau crying for the blessing when it is too late, having sold his birthright for a mess of pottage.

Woe, woe, woe, that ever we were borne, O where is that Dives that would believe this, before he felt the fire in hell, or that would believe the poorest Lazarus in the world, to be better then himself, before the dreadful day come when they cannot help it, if they would never so fain, when repentance is too late? Herod shall then wish that he were John the Baptist. Pharaoh would wish that he were Moses, and Saul would wish that he had been David. Nebuchadnezzar, that he had been Daniel. Haman to have been Mardocheus: Esau would wish to be Jacob, and Balaam would wish might die the death of the righteous: then he will say, I will give more then Hezekiah, cry more then Esau: fast more then Moses: pray more then Daniel: weep more then Marie Magdalene: suffer more stripes then Paul: abide more imprisonments then Michai: abide more cruelty then any mortal man would do, that it might be, Ite, Go ye cursed, might be come ye blessed. Yea, I would give all the goods in the world that I might escape this dreadful day of wrath and judgment, and that I might not stand amongst the go. O that I might live a beggar all my life, and a Leaper: O that I might endure all plagues and sores from the top of the head, to the sole of my foot, sustain all sickness & griefs, that I might escape this judgment.

The guilty conscience cannot abide this day. The silly sheep when she is taken will not bleate, but you may carry her, and do what you will with her, and she will be subject: but the swine, if she be once taken, she will roar and cry, and thinks she is never taken but to be slain? So of all things, the guilty conscience cannot abide to hear of this day, for they know that when they hear of it, they hear of their own condemnation. I think if there were a general collection made through the whole world, that there might be no judgment day, then God would be so rich, that the world would go a begging, & be as waste wilderness. Then the covetous Judge would bring forth his bribes: then the crafty Lawyer would fetch out his bags: the Usurer would give his gain, and the idle servant would dignity up his talent again, and make a double thereof. But all the money in the world will not serve for our sin, but the Judge must answer for his bribes he that hath money, must answer how he came by it, & just condemnation must come upon every soul of them: then shall the sinner be every dy ing, and never dead, like the Salamander, that is ever in the fire and never consumed.

But if you come there, you may say as the Queen of Saba said of King Solomon, I believe the report that I heard of thee in mine own Country, but the one half of thy wisdom was not told me. If you came there to see what is done, you may say, Now I believe the report that was told me in my own country concerning this place, but the one half as now I feel, I have not heard of: now choose you whether you will rejoice, or remember: whether you will stand amongst you blessed, or amongst you cursed: whether you will enter while the gate is open, or knock in vain when the gate is shut: whether you will seek the Lord whilst he may be found, or be found of him when you would not be sought, being run into the bushes with Adam to hide yourselves: whether you will take your heaven now here, or your hell then there: or through tribulation to enter into the kingdom of God, and thus to take your hell now here, or your heaven then there in the life to come with the blessed Saints and Angels, so that hereafter you may lead a new life, putting on Jesus Christ and his righteousness.

THE SINFVLL MANS SEARCH.

I N a sick and evil affected body (dearly beloved) we usually see preparatives ministered, that the maladies may be made more fit and pliable to receive wholesome medicines. The like, yea, and greater regard ought we to have of our souls, which being not crazy only, or lightly affected with sin, but sick even unto death, had need to be prepared with threats and exhortations, comforts and consolations, one way or other, that they may be made fit, not to receive the preparative, but the perfection of happy salvation And for this cause have I made choice of this part of Scripture, as of a light to shine unto us in darkness a direction to our steps and a lantern to our paths, while we wander through the boisterous waves of this wicked world. The text is plain, and object to every man's capacity, naturally budding unto blossoms. The first, containing our duty which we are to perform towards God. The second, God's promises, if we perform this duty.

Our duty towards God, is implied in these three conditions. First, If thou wilt early seek unto God. Secondly, If thou wilt pray unto the Almighty. Thirdly, If thou be pure and upright: so thot the whole consisteth on these three points: First, what it is that God requireth, namely a diligent and speedy search, in these words, If thou wilt seek early Secondly, how thy search is to be made in prayer, in these words. If thou wilt pray to the Almighty Thirdly, what effect these things ought to work in us a purity and sincerity of life in these words: If thou be pure and upright.

As our duty towards God consisteth in three points so God's blessing toward us, is also threefold answerable to the same. Frst, for seeking, he promiseth, he will awake unto thee. Secondly, for praying unto him, he will make the habitation of thy righteousness prosperous. Thirdly, for being pure and upright, He will make thy latter ende increase exceedingly: yea, though the beginning be but small.

First therefore concerning the search, it is a work both in desire and labor to be joined to God. In the Psalm this standeth for the burden of the song? They called upon the Lord in the time of their trouble, and he delivered them. It is but, Ask and have, seek and find, knock and it shall be opened unto you: Sauing that here these things are to be regarded, to wit, how, by whom, and when we must seek the Lord.

How; First faithfully: for if ye have but as much as a grain of mustard-seed, and say unto this mountain, Remoue, it spall remove, and nothing shall be impossible unto you.

Then next, humbly, for it is the humble petition that pierceth the skies, and that shown the Publican to depart home to his house more justified then the boasting Pharisee: and they alone that be humble and meek find rest for their souls.

And last of all, continually: for we must not faint in well doing, because the reward is not promised to him that doeth, but to him that continueth to do.

But we may long seek and never find, except we seek the Father by the Son: For no man knoweth the Father, but the Son, and he to whom the Son shall disclose him: he is the way, the truth, and the life, and no man cometh to the Father but by him. There is one God, and one mediator betwixt God and man, the man Christ Jesus. So that if we sin, we have an advocate, Jesus Christ the just, and he is the propitiation for our sins: only let us seek the Lord while he may be found.

And to this end the word seeking is used in this place, that we may learn, that as the heavens and the planets, and the whole frame of nature were ordained to finish their course by motions and operation: so man, as he was ordained to a most blessed and happy end, should attain thereunto, not by sloth and idleness, but by an earnest seeking of the same.

The kingdom of heaven is like a treasure, which cannot be found without seeking and digging. It is like the precious pearl, for which the wise Merchant was content not only to seek, but to sell all that he had, to buy it. GOD hath placed us here in this world as husbandmen, to plough up the fallowe of our hearts: as laborers to work in the vineyard: as travelers to seek a Country, as soldiers to fight the battle of the Lord, against the flesh, the world, and the devil.

And for this purpose hath he proposed unto us an untilled lande, a vineyard, a triple enemy to fight against: that we might remember, that we must till the ground, if we will reap the fruit: that we must prune the vine, if we will drink of the grape: that we must fight, if we will overcome. He that tilleth the Land, (saith the wiseman) shall be satisfied with bread, but he that followeth idleness, shall be filled with poverty. Idleness is a moth or canker of the mind, and the fruits thereof are wicked cogitations, evil affections, and worse actions: corrupt trees without fruit, twice dead, and plucked up by the roots, engendering in the mind, a loathing of God and godliness.

Eschue therefore idleness, I beseech you, and by the want ye find in other, learn instructions for yourselves. Be not forgetful how busy your enemy is, if he find you idle: first, he putteth you in mind of some vanity: then offereth opportunity to practice: then he craveth consent, and if ye grant him that, he triumpheth by adding practice: he leaveth no means unattempted, whereby he may subvert and bring you to perdition. To one (as to Eve) he promiseth the knowledge of good and evil. Another he seduceth with lying speeches, as he did Pharaoh the King, whom he deceived by false Prophets. To the Jews he pretended the temple of the Lord. To the heathen he showeth vniuersalities and antiquities. And to other particulars, he leaveth no more unattempted, whereby he may entangle the soul of the simple, and wrap them in the snares of death. Flye idleness therefore, and seek virtue, and the way thereof: seek learning, as for a Jewel, make diligent search and inquisition after her: seek early, and seek late, in the morning sow thy seed, and in the evening let not thy hand rest: seek him in the day of trouble, and he will deliver thee, and thou shalt glorify him.

Seek him, there is the commandment: he will deliver thee, there is the promise: and thou shalt glorify him, there is the condition. To disobey the commandment, is rebellion: to distrust his promise, is infidelity: to refuse the condition, is vile ingratitude. Wherefore let us seek, and seek earnestly, with a fervent spirit, and humbleness of heart, and let us persuade our selves, that there is no finding without seeking, no opening without knocking.

The second circumstance to be considered in this point, is to whom we must seek for these things. Our direction is made unto God, For every good and perfect gift is from above, descending from the father of lights. And as for many causes we are to seek God, and to God alone, so especially for these four.

First, because we have nothing of our selves, nor of any other creature, but whatsoever we have, we have it of God: for what hast thou that thou hast not received? in him we live, we move, and have our being. Art thou wise in thine own conceit? O remember, that the wisdom of the world is foolishness with God. O consider that the natural man understandeth not the things of God. These things are hid from the wise and prudent, and are revealed to babes and sucklings. Alas, what were man if he were once left to himself? A map of misery, and a sink of calamity. Alas, how were he able to resist the fiery darts of the adversary, who continually goeth about like a roaring Lion, seeking whom he may devour? Here ye may note first his malice, for he daily accuseth us before the chief Judge of the Kings bench: when he cannot prevail in this court, but seeth his bills of accusation repelled, then he removeth the matter to the court of our own consciences, where on the one side he layeth the books of the Law and statutes made against sin: on the other side, the bills of accusation brought in against us out of the books of the Law, alleging these strict places against us: The soul that sinneth, shall die the death. Cursed is he that abideth not in every point of the law, to do it. On the other side, he bringeth in our consciences to witness against us, and then inferreth this hard conclusion: Therefore there is no hope in salvation.

Then if he see that we appeal from justice to mercy, and say, At what time soever a sinner repenteth, the Judge putteth all his wickedness out of his remembrance, he dealeth with us, as crafty worldlings deal in matters of Law, who when they see their matters pass against them in higher Courtes, bring down their case into the Country, to be decided by the Neighbors: who, either for their simplicity cannot, or for their favor dare not judge of the truth of the matter.

1 So our adversary, though God himself do discharge us, though our conscience doth testify our innocence: yet he accuseth in the third court before men, where he is bold to pour out his whole venom and poison of his malice against us, and to forge what lies, and slanders, and libels he list, because he knoweth they shall be received as true.

2 Thus he accuseth Christ Jesus our blessed Lord and Savior before Pontius Pilate, and caused diverse false and untrue witnesses to come in against him. But if he were malicious only to wish our destruction, and not mighty to wreak his malice, we should have little cause to fear. but he is mighty, therefore he is termed a lion, the power of darkness, a great Dragon, which drew to the earth, the third part of the stars of heaven: that is, with earthly temptation to have overthrown them, which seemed to shine in the church of God as lamps and stars. O then how easy is our overthrow, if the Lord did not hold us up, which shine not as stars in heaven but creep like worms on earth.

3 Yet if he were but malicious and mighty, it were better with us, but he is fierce, and therefore called a roaring Lion, who laying wait for the blood of the godly, stirreth up blood-thirsty persecutors to make themselves drunk with the blood of Saints: as most greiuously he did from the time of John the Baptist, to the reign of Maxentius the space of 294. years, slaying some by the sword, burning other with fire, hanging some on the gallows, drowning some in rivers, stabbing some with forkes of iron, pressing others unto death with stones devouring many thousands of the tender lambs of Christ's flock.

4 To this malice, might and rage, is added his subtle policy, which he useth in circumuenting the faithful he doth not pitch his tents in any one place, but walketh about from place to place to spy out his best advantage, in the night he soweth tares, and in the day he hindereth the growth thereof.

5 He proceedeth after further, and addeth to his policy industry, he considereth our natures and dispositions, and to what sins we do most incline: and thereunto he applieth himself, sometimes by flattery, sometimes by fear, sometimes by feeding our humors he subtly enticeth us, sometimes by violence he goeth about to enforce us, sometimes by changing himself into an Angel of light, he endevoreth to betray our souls into his hands, and in whatsoever estate he findeth us, he thereby taketh occasion to lay siege to our souls.

Thus ye see noted in a word, the force of our adversary: examine now yourselves, whether you have anything in yourselves, and you shall find nothing but weakness and corruption. It is God that giveth strength to the mighty, wisdom to the prudent, and knowledge to the understanding: he teacheth David's hand to fight, and his fingers to battle, he giveth strength to his arms to break abow, even abow of steel: wherefore let neither the wise man glory in his wisdom, nor the strong man in his strength: but let him that glorieth, glory in the Lord.

Secondly, we are to seek unto God alone, because none is so present as he for God, because he is Almighty and with his power filleth both heaven and earth, is present always with them that fear him, and ready to succor them in distress. The Lord is near to all that call upon him in truth, he heareth our groanings & sighs and knoweth what things are necessary for us before we ask.

The third reason why we must seek unto God is, none is so able to help as he: but of this I shall have particular occasion to speak when I come to this point, And pray unto the Almighty.

The fourth reason why we must seek Christ alone is, because there is none so willing to help us as he. It is a great courage to us to make suite, when we are persuaded of the willingness of him to whom we make suite: & I pray ye, who was ever more careful for our salvation, and more watchful over us than the Lord? whoever put his trust in him, and was confounded? In this respect he is called a Father, because as the father tendereth his son so the Lord doth all those that put their trust in him. Can there be anymore willing to help us than Christ, whose whole head was sick, and whose heart was heavy for our sakes? yea, in whose body, from the sole of the foot to the crown of the head, was nothing but wounds and swellings and sores? but alas, this was nothing to that he suffered for our sakes, He was compassed about with fears and horrors, till his sweat was drops of blood, and his bones bruised in the flesh, he was whipped and scourged, and chastised with sorrows, till he cried out in the bitterness of his soul, O Lord if it be possible, let this cup pass from me. The heavy hand of God was so grievous upon him, that he bruised his very bones, and rent his reins asunder: he could find no health in his flesh, but was wounded, yea wounded to the death, even the most bitter death upon the Cross. His tender fingers were nailed to the Cross, his face was wrinkled with weeping and wailing, his sides imbrued and gored with his own blood, spurting and gushing fresh from his ribs, the shadow of death was upon his eyes.

O what grief could be like this, or what condemnation could be so heavy, since there was no wickedness in his hands? since he was the brightness of his fathers glory, and the Sun of righteousness that shined in the world, as to see his days at an ende, to see such throbbing sighs and careful thoughts without cause of his, so deeply engraven in the tables of his breast? But was this all? No, my brethren, since his excellency was such above all creatures, that the world was not worthy to give him breath, it was a greater grief unto him, to see himself made a worm, and not a man, ashame of men, and contempt of the people: to see his life shut up in shame and reproaches, how could it but shake his bones out of joint, and make his heart melt in the midst of his bowels? who was ever so full of woe, and brought so low into the dust of death? upon whom did the malice of Satan ever get so great a conquest?

This though it were exceeding, yet it was not all, no, it was but a taste of grief in comparison of the rest: behold therefore (if your weary eyes will suffer you to behold) the depth of all miseries yet behind: the sin that he hated, he must take upon his own body, and bear the wrath of his Father poured out against it. This is the fullness of all pains that compassed him round about, which no tongue is able to utter, or heart conceive: the anger of the Father burned in him, even to the bottom of hell, and deep sink of confusion: it wrapped him in the chains of eternal death: it crucified him, and threw him down into the bottomless pit of calamity, and made his soul by weeping and wailing to melt into these bitter tears trickling from his eyes: O God my God, why hast thou forsaken me?

O that my head were a well of water, and a fountain of tears, that I might weep day and night at the remembrance hereof: but least I linger too long about one flower, while I have many to gather, I will conclude this one point in a word.

Since Christ hath suffered these, and an infinite number more such like torments for our sakes, it is blasphemous once to dream or imagine any to be more willing to help us then he: nay, he is more ready to hear our prayers, then we to offer them unto him, insomuch as he complaineth by the Prophet Isaiah: I have been found of them which sought me not: all the day long have I stretched out my hand unto a rebellious people which walked in a way that was not good, even after their own imaginations. And unto Jerusalem he saith, O Jerusalem, Jerusalem, how often would I have gathered thee together, as the Hen gathereth the chickens, but ye would not!

Whereforeto ende this point: Seek for knowledge as for a treasure, and for wisdom, as for the wedge of gold of Ophir. No mention shall be made in comparison of it, of Corall, Gabish, or that precious Onix: For wisdom is more precious then pearls. But above all things, seek it where it may be found: and where is the place of understanding? Surely, man knoweth not the path thereof. The deep saith, It is not in me: the sea saith, It is not in me: death and destruction say, We have heard the fame thereof with our ears: all creatures say, It is not with us: but God understandeth the way thereof: and unto man he saith, The fear of the Lord is the beginning of wisdom, and to depart from evil, s understanding.

The third circumstance is, when we must seek unto God: and holy David answereth, Earely, even in a time when he may be found. Let us redeem the day, which we have foreslowed so many days, wherein we have so long hardened our hearts: let us take up this day, and make it the day of our repentance: let us make it a day of newness of life, as it is the first day of the new year let even this moment be the last of a sinful life, and the first day to godliness. And as the wise man saith, Make no long tarrying to turke unto the Lord, and put not off from day today: for suddenly shall the Lord's wrath break, & in thy security thou shalt be destroyed, and shalt perish in the time of vengeance

Art thou a Magistrate, placed in high room and authority, and seated in the throne of dignity? Then use not this thy might to wrong and oppression, grind not the face of the poor, swell not with pride, despising his low estate: Sell not thy righteousness for silver, preferring the merchants of Babylon, before the Citizens of Jerusalem.

Art thou a private laboring man? Do thy duty truly, be subject, and live in dread to displease the good Magistrate.

Art thou old, and hast consumed the flower of thy youth in wantonness? Break off thy course, and frame thyself to sobriety: give the water no passage, no not a little: for if it have never so little issue, it will over-flowe thee: and if thou do slack the reins never so little, thy sins will carry thee (like a wild horse) thorough brambles and bushes, and will leave no soundness in thy flesh: work this reformation in thy selfebetimes, even today, even this first day of the new year: If you will hear my voice harden not your hearts.

Art thou young, and doest begin to flourish like the young palm tree? O consider, that the only way to retain the blossoms of thy beauty, and to keep thy flower from withering, and thy life from fading away, is to seek early unto God, and to apply thy mind to understanding, to prevent the morning watches, and to give thy body to be moistened of the morning dew. For beside the good hours that are well employed in some good study and holy exercise, early rising bringing health to thy body, and increaseth the number of thy days.

Seek therefore, and seek early, consecrate yourselves Nazarites unto the Lord, touch no unclean thing give no provocation to the flesh, Strive with the Cook in watchfulness, and rise with the chirping of the birds: sacrifice your body a sweet smelling sacrifice unto the Lord. This sacrifice is like a sacrifice of fine flower: it is like the fat taken from the peace offering: yea, it is better then any sacrifice, it is like the flower of roses in the spring of the year, and as the lilies in the springs of water, and as the branches of frankincense in the time of Summer: and as a vessel of massy gold beset with rich precious stones, as a fair Olive that is fruitful, and as the tree that groweth up to the clouds.

Having spoken of the Search, it followeth that I speak of the manner howe it is to be made. In prayer, by these words, If thou pray unto the Almighty.

I shown you before, the force of our adversary, receive now a shield against his force, even the shield of prayer. He is not to be resisted by ringing of an hallowed bell, nor by sprinkling of holy water, nor by the relics of Saints, nor by our own works and merits, for these are weapons of his own making, but by an earnest seeking to God, which search and seeking must be made by prayer, against which, his poisoned venom taketh no effect.

It is his malice that accuseth, prayer pleadeth thy case before God, and repelleth all his accusations: for all the Prophets do witness, that whatsoever we ask in prayer, if we believe, we shall receive it. Is it his rage and fury that should terrify us? nay, that prayer that strengthened Sampson to rent a young lyon, as one should have rent a kid, having nothing in his hand, shall smite and shut up the mouth of this Lion. As for his policy, and walking up and down, seeking to devour us, it cannot prevail? For the prayer of the faithful shall save them and the Lord shall raise them up, and if they have committed sin, it shall be forgiven them and after this conflict ended, they shall triumph forever with Jesus Christ our Savior. But in any case see you unite to your prayer knowledge, that you be not seduced to offer your petitions to strange gods, as Saints, stocks or stones. Then consent that we ask only in the name of Christ Jesus, not for any desert of our own: for whosoever believeth in Christ, shall have remission of sins, he shall not perish, but have life everlasting, he shall not come into judgment, but shall pass from death to life. Lastly, a confidence, which is a certain persuasion of God's mercy towards us: this is that prayer, of which the Lamb testifieth, That whatsoever we ask by prayer, it shall be given us by God the Father. A thing (dearly beloved) so precious, that nothing is more accepted in Heaven, nothing more grateful to God: a service commanded of God himself, taught by Christ our Savior, and frequented by the Angels: a thing of more force with God, then any oration of the eloquent.

Hast thou not heard how the Sun stood still in the firmament, and was not suffered to run his course? Joshua and Hezekiah prayed, and the Sun stood still Hast thou not heard of the stopping of the Lions mouths? Daniel prayed, and his prayer stopped the Lions greedy and devouring throats. Hast thou not heard of the dividing of the red sea? The Israelites prayed, and the waters of Jordan were dried up: yea, the Israelites prayed, and the waters stood about them like to a wall. Hast thou not heard how the fiery furnace lost his heat? The three children prayed, and the fire lost his heat. Hast thou not heard how the heavens were opened and shut? Elias prayed, and the heavens were shut up three years: Elias prayed, and the clouds poured down rain from heaven.

O sure fortress, more forcible then any engine, and stronger then the gates of hell, and to conclude, the sum and substance of all in few words: the only thing whereby mortal men have the clouds and the stars, and the Angels, and all the powers of heaven at commandment. For as Deborah sung in her song: They fought from heaven, even the stars in their courses fought against Sisera: for all creatures have been subject to the prayers of the faithful, to reuege the Lord's quarrel, to help the Lord, to help the Lord against the mighty. Prayer hath ever been the cognizance, and the victory, and the triumph of the faithful: for as the soul giveth life to the body, so prayer giveth life to the soul.

O that I could engrave the love of it in your hearts, as with a Diamond, and so instill your minds, that my words might be pricks to your consciences, and thereby give you occasion to pray often. It is a wonderful matter to be able to persuade men: but if prayer be able to persuade the living God, O how great is the force thereof, it goeth through the clouds, and ceaseth not till it come near, and will not depart till the most high have respect thereunto. O that you would therefore pray often, and learn of Christ (the most absolute pattern of our life) to pray continually. He prayed in his baptism, in the wilderness, in preaching, in working of miracles, in his passion on the mount, in the garden, in his last supper, in commending his spirit to God at all times, and in all places, that he might leave unto us an example of the same It followeth. And pray to the Almighty. To those three former reasons which I brought, why we must seek and pray to GOD alone, I added this as a fourth: because there is none so able to help us as the Lord. He that trusteth in the Lord, shall be as mount Zion. If God be on our side, who can be against us? It is God that justifieth who condemneth? the Lord destroyeth the counsel of the heathen, he maketh their devices to be of no effect Christ is the Angel of great counsel, wisdom, and understanding, and there is no device against the Lord. The world notwithstanding is come to that frame, that every man hath got him a strange kind of belief, Some believe not the Law, but the Prophets: Some be persuaded in the Supremacy, but not in the Sacrament: some in free-will, but not in merit: Some in invocation on Saints, but not in Purgatory: Some in pilgrimages and pardons, but not in Images: Some like the doctrine well enough, but not the Preachers: the most believe little, yet many believe somewhat, few believe all: therefore to deal plainly, because plain dealing is best, you must not believe by the halfs: I mean, you must not repose some trust in GOD, and some in Saints, but all in the Lord. The God's of the Gentiles they have mouths and speak n • t, eyes and see not, ears and hear not: then what can be looked for at their hands? But the Lord is strong and mighty, a merciful God: and therefore through the Scriptures, he is called a Rock, a fortress, a strong tower, a Shield, a horn of salvation, a refuge, the Lord of hosts, with other such like appellations, that we might be assured, that our help and deliverance cometh from the Lord.

Puttest thou any trust in man, whose breath is in his nostrils? Cursed is he that maketh man his strength, and flesh his arm. Surely Pharaoh, and all Princes are a broken staff, on which if a man lean, it will strike into his hand and pierce it, and lay him groveling in the dust: It is better therefore to trust in the Lord, then to put any confidence in Princes. Thinkest thou, that Angels, or Saints or Images can help thee? O foolish and impious pictie, to attribute more unto the Angels, then they dare arrogate unto themselves. The Angel in the Revelation forbiddeth John to worship him. As for the Image, we read, that to turn the glory of the incorruptible God, into the similitude of a corruptible creature, is Idolatry. Well may I then affirm with Moses, Cursed be the image, and the image-maker. The conclusion therefore of this point, is this, that we seek the Lord and his strength evermore, that we pray unto God in humility and sincerity, and in full assurance of faith continually, who without end is to be sought, because without ende he is to be beloved,

The third thing contained in our duty is, what effect this seeking and praying ought to work in us, comprehended in these words: If thou be pure and upright: if the clouds be full, they will pour forth rain upon the earth: and impossible it is, that a man that seeketh after God, and prayeth unto the Almighty, should not bring forth the fruits of a good life, for if the tree be good, the fruits cannot be bad: and if the head of the water be pure, it will send forth pure waters into the cesternes, Wherefore as good motions are stirred up by prayer, so must they be fostered by practice of life, according to that of the Apostle: Quench not the Spirit, nor grieve the holy one of God, by whom ye are sealed to the day of redemption.

He quencheth, dearly beloved, the spirit, which being once lightened with the sparkles of faith, and felt God's motions in his heart, doth neglect to increase the one to a flame, and the other to good works in his life but with the dog turneth to his vomits and with the Sowe that was washed, to her wallowing again in the mire. Therefore (beloved) love and seek the Lord, pray to the Almighty, be pure and upright in conversation, fly from sin as from a Serpent, for if thou come near, it will bite thee. The teeth thereof are as the teeth of a Lyon, to slay the souls of men, and all iniquity is as a two edged sword, the wounds that it gives cannot be healed. I dare not stand as I would upon these points, fearing tediousness: wherefore let this suffice for the former general part, concerning the duty we owe unto God.

Now God's promises for the performance hereof, yield unto us most plentiful matter of doctrine and consolation. First, of his justice, that as he will suffer no sin unpunished: so he will suffer no good work unrewarded but giveth to every several action, his several hire, and just recompense of reward. Shall the hour come, in which all that are in their graves, shall hear a voice, and come forth, they that have done well, to the resurrection of life, they that have done evil, to the resurrection of condemnation? Shall the Lord search Jerusalem with Lanthornes? Shall all full corners be sweept, and all pleites and wrinkles be unfolded? Shall the Sea, grave, death, and hell, give up all that is in them. And shall all the dead (both great and small) stand before God, when the books are opened? And shall every man have praise of God according unto his deserving: Shall we then discern between the vessels of honor and of wrath, between sheep and Goats, the just and unjust? Finally, shall there be an infallible, general, and incorrupt judgment, wherein the book of all our offenses, shall be laid wide open? Now God be merciful unto us: be favorable O Lord, be favorable. But to proceed, it is thy nature, O Lord, to gather up the wheat, and burn the tares, to cut down all fruitless trees, and cast them into the fire: yea, into a fiery furnace, that never shall be quenched, into an utter darkness, where is weeping, wailing & gnashing of teeth then be favorable, O Lord, be favorable.

Doth not the Lord spare David, a king, and a Prophet for murder? Doth he not spare the Shechemites for adultery? Nor Absalom for treason: Nor Saul for tyranny? Nor Eli for negligence? nor A chab, Jeroboam, nor Jezebel for cruelty? nor Herod, Nebuchadnezzar, and Lucifer for pride? nor Pharaoh for incredulity? Then beefauorable, O Lord, be favorable to us, in whom almost everyone of these sins do dwell and remain. Did the Lord for corruption over flow the world with water? Did he burn Sodom for her villainy? Did he cast Adam and Eve out of Paradise, for eating of the forbidden fruit? Did he stone a poor wretch to death, for gathering chips on the Sabbath day? Then be favorable O Lord, be favorable unto us. But doth not the Lord spare the Cedar tree for his height, nor the Oke for his strength? Nor the Poplar for his smoothness? Nor the Laurel for his greenness? No verily, from the Cedar that is in Lybanon, even to the Hyssop that groweth out of the wall, yea, everyone that bringeth not forth good fruit, is hewn down and cast into the fire: it is a righteous thing with God, to render vengeance to those that disobey him, and to destroy such as have forsaken the law by everlasting perdition.

Behold, the Lord shall come in the great and latter day of judgment, when none shall escape his judgment seat, with clouds shall he come, and every eye shall see him, even they which pierced him thorough, shall also wail before him, being summoned all to appear most fearfully before his imperial throne of majesty: then be favorable O Lord, be favorable. Alas, with what eyes shall we miserable sinners behold him, so gloriously sitting in his royal kingdom, with all his mighty and holy. Angels, and whole number of Saints, sounding with the voice of the Archangel, and trumpet of God, causing the heavens to pass away with a noise, and the elements to melt like wax, and the earth to burn with the works thereof? Yea, with what eyes shall we behold him, when we see the Sun darkened, the Moon eclipsed, and the stars fall down from heaven? But alas, when he taketh the furbished blade into his hand, when he is ready to throw the fiery thunderboults of his wrath, when he summoneth before him the worm that never dieth, the fire that never shall be quenched, to revenge upon the wicked, into what a plight are they then driven? Then leave they off, Be favorable O Lord, be favorable, and say to the hills, O ye mountains, come and cover us. O ye waters come and overwhelm us: woe, woe, woe, how great is this darkness? The godly on the other side are bathed in such streams of bliss, and advanced to such happiness, as neither tongue can utter, nor heart conceive.

The second thing we have to note in his promises, is his mercy, which exceedeth all his works. For God though he have given a curse of the law against sinners, yet seeing Christ for the penitent hath borne the curse, whereby his justice is not impared, he is content to accept our weakness as our strength, to recompense our imperfection with reward of greatest perfection, and that which we can perform but in small part, he is content to accept as whole, nor for any desert of ours, but in satisfaction of his son, who paid with the seal of his own blood, the ransom for our sins, he hath cancelled the hand-writing that was against us. Wherefore we are to pray unto God, that whensoever our sins shall come in question before him, that he would look upon Christ Jesus the true looking-glass, in whom he shall find us most pure and innocent, and to shine most clearly in the righteousness which he had given us by faith: so that we appear not in our own righteousness, but in the righteousness of the Lamb, who having taken away the sins of the world, and having made us as white as snow, though we were as red as crimson, saith, he will be merciful to our iniquities, and will remember our sins no more. Of him do all the Prophets bear witness, that through his name all that believe shall receive remission of their sins. Again, Drink ye all of this; for this is my blood which is shed for the remission of sins. Christ gave himself for our sins, that he might deliver us from the curse of the Law, even according to the will of the Father. Christ bare our sins in his own body on the tree that we being delivered from sin, might live in righteousness, by whose stripes we are healed, for we were as sheep going astray, but are now returned to the shepherd and bishop of our souls. It is no more but believe and be saved: believe, and receive remission: believe, and lay off thine own righteousness, and inuest thyself with the righteousness of the unspotted Lamb.

David was young, and after was old, yet in all his days he never saw the righteous forsaken. Sometimes he scourgeth his children, but like a loving Father he layeth no more upon them then they are able to bear, for he afflicteth them for his own justice, because they are sinners: for his wisdom, to exercise their faith: for his mercy, to cause them to repent: but this is the end of all, he helpeth them in their distresses, he revengeth himself upon his enemies, and giveth to his people rest and quietness. O that we would therefore praise the Lord, and forget not all other his singular benefits: O that we would confess, that his mercy endureth forever.

The third thing to note in his promises, is his bountiful kindness, in requiring so small a thing, with so great and liberal blessings: and bindeth himself by obligation (as it were) that as sure as we perform the one, so he will notfaile to accomplish the other.

The fourth, is his patience and long suffering, which is not slackness, as some men account slackness: but is patience, because willingly he would have no man perish, but gladly would have all men to come to repentance. He is content to stay our leisure, till we seek and pray unto him: and never smiteth, till there be no hope of redress:

The fifth, is his love, in that he is content to stir us up to holy exercises, and purity of life, and to allure us with fair promises of aid, and prosperous increase of all his blessings in this world. The particular examination of these blessings would require a larger discourse, then (fearing tediousness) I dare presume to trouble you withal: wherefore a word of each, and so I end.

Touching the first, where it is said, God will awake up unto thee, it is a greater benefit then the words import: for it signifieth, not only that he will hear thee, but that he will also do what thou desirest, and satisfy thy request. As long as the sinner sleepeth, the Lord is said to be asleep: but as soon as the sinner awaketh from sin, God will arise (saith David) and his enemies shall be scattered, and they that hate him, shall fly before him: as the smoke vanisheth before the wind, and as the wax melteth before the fire, even so shall the wicked perish at the presence of God, Wherefore as Paul exhorted the Ephesians, so I exhort you, Awake thou that sleepest, stand up from the dead, and Christ shall give thee light: awake unto God, and God will awake unto thee, and Christ, even the son of God, the bright morning star, shall give thee the light of life.

In the second, he promiseth abundance of worldly blessings, in recompense of prayer, for it is said, He will make the habitation of thy righteousness prosperous, that is, the Lord will make peace within thy walls, and prosperity within thy places: he will command his blessings to be with thee in thy storehouse, and in all thou settest thy hand unto: he will open unto thee his good treasures, even the heavens to give rain on thy land in due season. Thou shalt lay up gold, as the dust, and the gold of Ophir as the flint of the river: thou shalt wash thy paths with butter, and thy rocks shall pour out rivers of oil: thou shalt call salvation thy wall, and praise shall be in thy gates Loe, thus shall the man be blessed that feareth God.

Lastly, for being pure and upright, he will make thy latter end greatly increase, and that thou mayest the less mistrust his promise, he will do it, though thy beginning be but small.

Here (brethren) ye see what a sea of matter is offered me, whereunto if I would commit myself, I might discourse unto you, what strange events (by God's providence) have happened in the world, what great Kings and potentates have been plucked down from their thrones, and what contemptible persons in the eye of the world, have been advanced to their rooms. How Mardocheus a stranger was exalted into Haman's place: how Joseph and Daniel the one a bond-man in Egypt, the other a captive in Babylon, were made Princes in those kingdoms, But because I will not overmuch transgress the bonds of modesty, or hold you longer then in this place I have been accustomed, only remember what the Prophet saith? He raiseth the needy out of the dust, and lifteth the poor out of the mire, that be might set him with the princes, even with the princes of the world.

Remember the example of David, whom the Lord chose and took from the Ewes great with young, that he might feed his people in Jacob, and his inheritance in Israel. Remember the example of Job, how the Lord turned the captivity of Job, as the rivers of the south, how he blessed the last days of Job more then the first, how he gave him sheep and camels, and oxen, and she asses, in more abundance then he had before, how he increased him with sons and daughters, even to the fourth generation, so that he died being old and full of days. Remember even our own estate, for whom the Lord hath done great things already: as created us, and redeemed us, and sanctified us and not long since delivered us from the gaping jaws of those that sought to suck our blood. Upon some he hath bestowed humility, whereby their minds are adorned with virtue: honor upon others, whereby their persons are invested with majesty: upon others comeliness, whereby the other two are graced: upon others Orchards, which they planted not, at least unto which they gave no increase: upon others, increase of virtuous children, whereby their posterity is preserved: upon others, the free passage of his word, which a long time had been obscured by ignorance, the mother of devotion, as the shavelings call it, but under a stepdame of destruction. as we perceive it: & though he bestow but someone or two of his blessings upon us, yet how much are we bound for these blessings, to sing praise, and honor, and glory, unto him that sitteth upon the throne, and unto the Lamb forever. But upon whom he hath bestowed all these blessings, O how strictly by good cause are they bound to magnify the Lord, and to rejoice in God their Savior. Examine then your own consciences I beseech you, whether God hath bestowed all these blessings upon you, or no: and if he have, O what great cause have you to come before his face with praise, to sing loud unto him with Psalms, to worship & to fall down before him, to give unto the Lord the glory of his name, to bring an offering of thanksgiving, and to enter into his courts with praise. And yet who knoweth whether the Lord hath greater blessings for you in store? ye may be sure he will pull down the mighty from their seats, and exalt the humble and meek. Surely the Lord doth use virtue as a mean to bring us to honor, and whosoever you shall see endued with the virtues of this Text, I mean, with seeking unto God, with prayer and purity of life, ye may be sure there is a blessing reserved for him of the Lord, yea, such a blessing, as though his beginning be but small, yet his latter ende shall greatly increase.

God increase the love of these things in our hearts, and make us worthy of Christ's blessings, which he hath plentifully in store for us: that after he hath heaped temporal blessings upon us, he would give us the blessing of all blessings, even the life of the world to come.

Mary's Choyce.

A S Christ had shown himself loving unto Lazarus and his sisters, in raising him from the death of the body, and then from the death of the soul: so do they here show their thankful minds to Christ again the one by receiving him into her house, & the other by entertaining him into her heart. As he was God, he was received of Mary: as he was man, he was received of Martha. They both desired to entertain our Savior, as Jacob and Esau desired to please their aged Father: but Mary made choice of the better part, and was preferred before her sister, as Jacob sped soonest of most dainty venison, and prevented his brother of the blessing. And although the care of Martha in entertayning of Christ be not to be misliked, yet Mary's diligence in hearing his doctrine, is of purpose preferred, to teach us, that it is much better with Mary to study in the word, and first to seek the kingdom of God, then with Martha to labor in the world, and to neglect that heavenly kingdom. And yet notwithstanding, such is the corruption of this rusty age, that our greatest care is to provide for this present life, as the Rich man, Luke, 12. enlarged his Barns wherein to put his store for many years: but we never or very late remember to provide for the life to come, like that other Rich man, Luke, 16. that never thought of heaven, till he was tormented in the flames of hell.

In the 11. of John, Christ is said to love the whole Family, and here he is said to come unto them, For whom he loveth he cannot choose but visit, like the friends of Job that came to comfort him in his great adversity: yea, and the greater love he beareth unto any, the oftener he will resort unto them, yea, he will come and dwell with them, John 14. 23. Like Jacob, that came down into Egypt, to his beloved Son Joseph, and dwelt in Goshen. But Christ is yet more kind then Jacob was, for he came not till he was sent for with horses and chariots: but Christ came of his own accord to this beloved family.

Thus doth he always prevent us with his blessings: before he was desired, he came into the world, he called his Apostles before they came to him, and before he was requested, he came unto this noble house. O happy house that entertained such a ghost! but thrice happy inhabitants to whom such a ghost would vouchsafe to come! When he came to the swinish Gadarenes, they desired him to depart out of their coasts, preferring their swine above their Savior: but this godly family received him into their houses, preferring their God before their gold, and the health of their souls before their worldly wealth. They received him into their house who had not a house wherein to put his head. Wherein their hospitality is commended, and shall certainly be rewarded at the dreadful day: for with this and such like works of mercy, the Lord shall answer the sentence of judgment, which is to be denounced against the wicked that never exercised those works of mercy.

Let us learn by their example to be harberous, and given to hospitality, which is so often commended unto us in the Scripture, and shall be so richly rewarded at the last day. Those godly Fathers, Abraham and Lot, entertained Angels in the habit of strangers: so we may daily entertain Christ Jesus in the habit of a poor man, of a blind man, of a lame man: and whatsoever is done unto any of these that are his members, he accounteth and accepteth as done unto himself.

Now as the virtue of hospitality is commendable in all sorts of men: so is it more especially commended to the Ministers, who are expressly commanded by the Apostle among other things, to be given to hospitality. Unto the Levites in the time of the law, the Lord appointed cities of refuge, to signify that the Ministers house should be the poor man's harbor, and his store their treasure: but the true Ministers of our days have no cities of refuge for others, for they have none for themselves: they have not wherewith to relieve the wants of others, for they have not to relieve their own.

When Martha had thus entertained Christ as he was man, into her house, Marie began to entertain him as he was GOD, into her heart, she sat at his feet to hear his preaching, for no sooner was Christ come into the house, but that he took occasion to teach and instruct the family, and instead of bodily food, which they bestowed upon him, to give unto them the food of the soul. Thus doth he always show himself a thankful ghost, into what house so ever he entereth, he leaveth better things behind him then he findeth, he loves not to be in Zachees debt for his dinner, for instead there of he bringeth salvation to his house: neither doth he leave his supper vnpaied for here, for instead thereof he bestoweth upon them an heavenly Sermon. This should be the exercise of faithful Ministers, when they are invited to great feasts, that as they are called the salt of the earth, which serveth to season the meats, to make them savory and preserve them from putrifaction, so they should season the table talk with some godly conference, to minister grace unto the hearers. Ephe. 4. 29.

These sisters were godly women, and both earnest favorers of Jesus Christ and yet in the manner of their devotion there is such difference, that the worldly affection of the one, may in some sort be misliked, in respect of the godly exercise and practice of the other: Martha is sore in cumbered with much serving where a little service had been sufficient, but Mary is attentive to hear the word of God which never can be heard sufficiently.

Marie sitteth to hear the word, as Christ used to sit when he preached the word, to show that the word is to be preached and heard with a quiet mind. In a still night every voice is heard, and when the body is quiet, the mind most commonly is quiet also. But Martha is troubled with other affairs, & therefore unfit to hear the word as the ground that is surcharged with stones, or ouergrown with weeds and thorns, is unfit to receive the seed, or yield any fruit to him that tilleth it As often therefore as we come to hear the word of God, we must not come with distracted minds, we must not trouble our selves with the cares of this life, which (as our Savior said) are thorns of choke the world, and to make it unfruitful For Moses was unfit to walk with God, till he had put off his shoes, and the blind man unfit to come to Christ, till he had thrown away his cloak: so we must think our selves unfit to hear the word, and unapt for every heavenly exercise, till we have put of our shoes, that is, our worldly cogitations and affections, and till we have cast away our cloak, that is, all lets and impediments which might hinder us from profiting in our profession.

When our minds are quiet, we are fit to deal with heavenly matters: therefore the Doctors conferred sitting in the Temple: and God delighteth to deal with us when we are most private: he appeared to Abraham sitting in the door of his Tent. The holy Ghost came down upon the Apostles, and filled all the house where they were sitting. The Eunuch sitting in his chariot, was called and converted by Philip's preaching.

Marie sat at Jesus feet, yet sat she not sleeping, as many sit at the preachers feet, but she sat at Christ his feet, and heard his word: As Paul was brought up at the feet of Gamaliel, and was perfectly instructed in the law of the fathers.

Her humility is commended, in that she sat at Jesus feet, to show that the word is to be heard with all humility: her diligence and earnestness appeareth, in that she would not depart to help her sister, to signify that the hearing of the word must be preferred before all worldly business.

Her diligence and humility serveth to condemn our negligence and contempt of Christ and his word? we do not sit at Christ his feet, nay, we rather set Christ at our feet, when we are so negligent in hearing of his word.

We are as slow to come to the Church, as the Raven was to come to the Ark, and as Ioath to spend any time in the service of God, as Pharaoh was Ioath to let the Israelites go to serve the Lord. If a commodity were to be seen, whereour some profit might arise, how careful would we be to procure it? what pains would we take to get it? Absalom was not more desirous of a kingdom, then the rich men of our time are desirous of golden gain. But if it be a matter of cost or trouble, if they cannot hear the word preached without some hindrance to their worldly business and some extraordinary charge to their purse, then like the Gadarenes, they are content to take their leave of Christ and his word, and had rather lose that heavenly pearl, than they would part from their worldly pelf.

Thus in Christ we have the patience of a good pastour and in Marie, the pattern of a good hearer. Let Ministers learn by his example, to take all occasions to preach the word, to be instant in season and out of season: and let Christians learn by her example, first to seek the kingdom of God and his righteousness, and then to provide for the things of this life

While Marie was careful for the food of the soul Martha was curious to provide food for the body, her greatest care was to entertain Christ, and to make him good cheer, to testify her thankful mind unto him that had done so great things for them, he had raised her brother Lazarus from death to life, therefore he was worthy to be well entertained.

If Elias deserved to be well dealt withal at the hand of his hostesse, whose son he had restored to life: or Elisa deserved such entertainment for her sons reviving, then surely our Savior Christ is worthy to be welcome hither, where he had raised Lazarus out of his grave, wherein he had lain by the space of four days before.

It was well done therefore of Martha to show her thankful mind unto Christ, but it was not well done at that time to show herself thankful in that manner: it was then time to hear the word, for at that time Christ preached the word, it was no time for her to spend that time in other affairs, and to neglect the greatest affaire, the means of her own salvation.

It was not unlawful for Martha to labor, no more then it was unlawful for Peter to sleep: but when Christ was preaching, it was no time for her to be so busy, in serving, no more then it was time for Peter to sleep, when Christ willed him so earnestly to watch and pray. When Christ preached out of Simon's ship to the people that stood upon the shore, it was no time for Peter to play the fisherman. But when Christ had left speaking, and commanded him to launch into the deep, then it was time for Peter to let down the net.

There is a time wherein we ought to labor in our vocation, and a time wherein we ought to hear the word, and as we may not utterly neglect our lawful callings to follow sermons, so must we not bestow the Sabbath, which is consecrated to the service of God, in following the works of our vocation. All things have their appointed time (saith the wise man) Ec 3. and everything is seemly in his convenient season, but when things are done preposterously and out of order, there followeth confusion.

Although Martha did not hear Christ, yet did she labor for Christ: many in our days will neither labor for Christ, nor hear of Christ: but as the Israelites were weary of their iournie in the wilderness, and loathed that heavenly Manna, so these men are weary of every godly exercise, and are soon cloyed with the word of God.

The five foolish Virgins wasted their oil to no purpose, and while they went to buy, were excluded the marriage: and these foolish men spend this time of grace vainly and wantonly, as though after this life there were no time of Justice and vengeance to be feared. The day serveth for their pride or profit, the night is spent in sport and pleasure, and no time is left to hear the Word. When we are praying, they are playing: When we are preaching, they are eating and drinking, like the old world, that eat and drank, that married wives, and gave in marriage, while Noah was preparing the Ark for the saving of his household. And as Baals Priests wounded themselves to serve their idol, so these men take dangerous courses, and strangely trouble themselves to serve the devil.

Now Martha findeth her self agreiued, and begins to envy her sisters exercise, as Joseph's brethren envied him for his dreams: and the sons of Jesse, that disdained their brother David, for his forwardness in the combat with Goliath.

These two sisters, that in other things agreede so well together, in this do differ so much, that Christ must have the hearing of the matter, and decide the controversy: Martha playeth the plaintiff, and accuseth her sister. Marie the defendant answereth by her advocate, and Christ himself that took upon him the office of an advocate, is become the Judge, and giveth sentence on Mary's side: Martha complaineth of her sisters slothfulness, and seemeth after a sort to blame our Savior for winking at it, requiring him to see the matter redressed speedily. But Christ reproveth Marthaes curiosity, and then excuseth, yea, and commendeth Mary's care.

In Martha it appeareth how willing we are to please ourselves in our own conceits, and how ready to conceive amiss of others doings, yea, sometimes to prefer our own defects before the perfections of other men. If David chasten his soul with fasting, it shall be turned to his reproof. If he put on sackcloth, to testify his contritiō they jest at him, and the drunkards make songs of him. If John the Baptist be temperate in his apparel and diet, they will say, he hath a devil. If Paul answer discreetly for himself, he shall be charged to be mad with overmuch learning, yea, if our Savior Christ himself frequent the company of sinners, to reclaim them from sin, they will not stick to call him a friend and companion of Publicans and sinners. Amongst us, if there be any that be more forward in religion then the rest and more diligent to hear the word, as Mary was, there shall not want some or other to censure them at their pleasure, yea, to find fault, and to condemn them for so doing: yet are not the godly to be discouraged herewith, or to desist from their godly exercises: for as the Lord answered for Mary: when she held her peace, so the Lord will defend their cause and take their part against their adversaries. The Lord cannot abide to hear his servants ill spoken of, but is always ready to maintain their right, and to answer for them, He will not suffer Laban to speak an ill word to his servant Jacob. And if Aaron and Miriam murmur against Moses, the Lord will punish it with leprosy. What a comfortable thing is this to the godly, that the king of kings will take their parts, and will not suffer them to sustain any wrong? He is a most sure and trusty friend, that will not abide his friends to be back-bited or ill spoken of, but either he will answer in their defense, or he will find some means to stop their mouths, and restrain the slandrous tongues of their enemies, as sometime he stopped Balaam's passage, when he went to curse God's people, and caused the dumb beast to speak, and reprove the madness of the prophet, rather then he would have his people to be cursed.

The repetition of Marthaes name, argueth the vehemency and earnestness of this admonition. The Lord is fain to be very earnest and importunate with us, before he can reclaim us. So when God spake unto Abraham be called him twice by name: Christ called Peter thrice by name, John 21, to cause him make his threefold confession, to make amends for his three-fold denial. And when the Lord spake unto Samuel, he called him 4. several times by name, before he answered: for such is the great mercy of God, that he is content to admonish us often of our duty, and such is the dullness and perverseness of our crooked nature, that we cannot be gained by the first admonition: but the Lord must call us often and earnestly, before we will hearken unto him.

There are two things in the speech of Christ to be observed. The first is, his modest reprehension of Marthaes immoderate care: the other is, his friendly defense of Mary's choice. Though Martha was very careful to entertain Christ in the best manner, yet if he perceive anything in her worthy reprehension, he will not stick to tell her of it: he will not sooth her in her saying, nor smooth her in her own conceit, for all the trouble and cost that she bestows upon him. If we be often invited to some man's table, and kindly entertained, it would be unkindly taken if we should find fault with any disorder: but for as much as all Christ his actions are the instructions of Christians, therefore every Christian, but especially Preachers, whom it more specially concerneth, must learn by this example how to behave themselves when they are invited to great feasts, namely speak their conscience freely when they see a fault. The best requital that we can make for our good cheare, is to give good counsel and wholesome admonitions to them that invite us When Christ dined with the Pharisee, Luke 11. and was misliked for not washing before dinner, he took occasion to reprove their hypocrisy, their outward show of holiness, which was the sin of the Pharisees and at another time he noteth them for pressing to the chief places at banquets, and showeth what modesty is to be observed in sitting down to meat, and what guests should be bidden to our table. So should Preachers behave themselves towards those that invite them to great feasts, when they see perhaps some fault or disorder, either in the master of the house, or in some other of the guests, to say unto them thus, or other wise as the case requireth I will warn you of one thing that will do you good, that you would leave your usury and extortion, your covetousness and oppression, that you would leave your swearing and blaspheming the name of God, that you would forbear to profane the Lord's Sabbath, that you would leave your pride, and excess in your diet and apparel, that you would forbear to speak ill of any behind their backs, or to bear any malice or hatred to any of your neighbors.

These are the faults which are easy to be espied almost in every place and these are the faults which the faithful minister of Christ Jesus should not leave vnreprooued wheresoever he cometh. But as Elias told Ahab of his idolatry, though he were his king, and John the Baptist told Herede of his adultery, though he did many things for him, and heard him gladly: so should the preachers reprove the people for their notorious offenses, notwithstanding some favors and curtesies received from them. If Christ had cause to find fault with Martha for her too much diligence in his entertainment, it seemeth he was not curious in his diet, but would have been content with simple cates, he was no delicate or dainty ghost, he did not affect or delight in sumptuous banquets, or costly fare, he rather requireth a religious heart, a constant faith, a willing mind to hear the word, with an earnest care to live thereafter. These are the things wherein the Lord delighteth: these are the iuncates which he desireth, and which he preferreth before all earthly cheare.

Thus is Martha reprehended for her curiousitie: now let us see how Mary is excused and commended for her godly care. One thing is necessary (saith Christ:) and what is that one thing: Even to hear the word preached, which is the power of God to salvation, to everyone that believeth. A man may better want all things, then that one needful thing, and yet we desire all other things, and neglect that one thing, which is so needful.

This one thing hath Marie chosen, and therefore hath chosen the better part. Marthaes part is good, because it provideth for this present life: but Mary's part is better, because it leadeth to eternal life. It is good to be occupied about our calling, to get our living: but it is better to be occupied in hearing the word which is able to save our souls. As the head and the foot are both needful in the body, so Mary and Martha are both needful in a Common-wealth: man hath two vocations, the one earthly, by his labor: the other heavenly, by his prayer. There is the active life, which consisteth in practicing the affairs of this life, wherein man showeth himself to be like himself, and there is the contemplative life, which consisteth in the meditation of divine and heavenly things, wherein man showeth himself to be like the Angels: for they which labor in their temporal vocations, do live like men, but they which labor in spiritual matters, live like Angels. When they hear the word, God speaketh unto them: when they pray, they speak unto God: so that there is a continual conference between God and them, because they are continually, exercised in hearing and praying.

Christ loved Martha for her hospitality, as Isaac loved Esau for his venison. So did he love Mary for her diligence in hearing his word, as Rebecca loved Jacob, for harkening to her voice. A Nurse which hath her breast full of milk, doth love the child that sucks it from her: and Christ which hath his breast full of heavenly milk, is glad when he hath children to suck the same, Let us therefore (as the Apostle willeth us, 1. Pet 2. 12,) laying aside all malicioiusness, and all guile, and dissimulation, and envy, and all evil speaking, as new borne babes, desire the sincere milk of the word, that we may grow thereby to be perfect men in Christ Jesus: let us breathe after the fountain of the living water, which springeth up unto eternal life: and as the faintie Hart desireth the water brook to quench his thirst: and for as much as many things are so troublesome, and one thing is so needful, let us seek that one needful thing, the end of all things, even to fear God and keep his commandments, which we learn by hearing the word of God, whereby faith (without the which it is impossible to please God) is begotten and nourished in the hearts of men.

This is that good part which Marie hath chosen, by so much better then her sisters choice, because it concerneth a better life, and hath the fruition of this present life. Marie hath a double portion: she heard the word, and eat of the meat which her sister dressed, for godliness hath the promise of this life, and of the life to come. As for all other things, whether they be honors, promotions, pleasures, and what not? they serve only for the maintenance of this present life, which is so short and subject to mutability: but the word of GOD is the food of the soul, the bread of life, that immortal seed which bringeth forth fruit unto eternal life. Let the word of God therefore be precious unto us, because it was so permanent: for heaven and earth must pass, but the word of God endureth forever. If we make choice of anything beside, it must be taken from us, or we shall be taken from it: but if we make choice of this one thing, it shall never be taken from us, neither in this world nor in the world to come. The Lord grant that we be not only hearers, but doers of the word, that it may be truly said of us, as Christ said of his Disciples, that heard his preaching, Behold thy brother, my sister, and mother: or as he answered the woman that commended his carnal kindred, Blessed are they that hear the word of God and keep the same.

THE FIRST SERMON OF Noah's drunkenness.

F Irst, we are to speak of Noah, then of Cham his wicked son & after of Shem and Japheth his good sons: In Noah first of that which he did well, and then of his sin, In Cham: first of his sin, & then of his curse. In his brethren, first of their reverence, and then of their blessing.

Now we will speak of the father, and after of his children Then (saith Moses) that Noah began to be an husbandman.

This is the first name which is given to Noah after the flood, he is called a husbandman and the first work which is mentioned, was the planting of a vineyard: one would think when all men were drowned with the flood, and none left a live to possess the earth but Noah and his sons, that he should have found himself something else to do then to plant vineyards: and that the holy Ghost should have entitled him King of the world, and not a husbandman of the earth, seeing there be no such men as Noah was, which hath more in his hand, then any King hath in the world, or shall have to the worlds end: but thereby the holy Ghost would show, that God doth not respect Kings for their titles, nor men for their riches, as we do, and therefore he nameth Noah after the work which he did, not after the possessions which he had, an husbandman.

It seemeth that there was great diversity between this age and ours: for if we should see now a King go to plough, a noble man to drive the teame, a gentleman keep sheep, he should be scorned for his labor, more then Noah was for his drunkenness: yet when we read how this Monarch of the world thought no scorn to play the husbandman, we consider not his princely calling nor his ancient years, nor his large possessions to commend his industry, or modesty, or lowely mind therein. Which may teach us humility, though we learn to disdain husbandry. Of whom will we learn to be humble, if kings give examples, and the son of God humbleth himself from heaven to earth, and yet we contemn the example of the kings of the earth, and the example of the King of heaven?

The time was when Adam digged and delued, and David kept sheep, and all the house of Jacob were called men occupied about cattle: but as they for this were abhominable to the Egyptians (as Moses saith in the same verse) so they which do like them, are abhorred of their brethren: and they which live by them, scorn them for their work, which would be chastened themselves, because they work not.

There was no art nor science which was so much set by in former times, and is now profitable to the Common-wealth, bringing lesie profit unto her self that may so justly complain of her fall without cause, and her despite from them that live by her, as this painful science of husbandry: that it is marvel that any man will take the pain for the rest, to be contemned for his labor, and be a scorn for the rest, which might hunger and starve, if he did not labor for them more then they do for themselves. No marvel then though many in the poor countries murmur and complain, that other cannot live by them, and they cannot live themselves: but it is marvel if their complaints do not grow in time to rebellion, and pull others as low as themselves: for why should the greatest pain yield the less profit? yet this is their case, for if you mark, you shall see, that the husbandman doth bare the price of his fruits so soon as the dearth is past, though he raiseth it a little while the dearth lasteth: but they which raise the price of their wares with him, seldom fall again, but make men pay as d • are when the dearth is past, as if it were a dearth still. Thus a plentiful year doth damage him, and a hard year doth vantage them. So this painful man is fain to live poorly, fare meanly, go barely, house homelie, rise early, labor daily, sell cheap, and buy dear, that I may truly say, that no man deserveth his living better, no man fulfilleth the law nearer: that is, Thou shalt get thy living in the sweat of thy brows, then this poor son of Adam, which picks his crumbs out of the earth. Therefore he should not be mocked for his labor, which hath vexation mough though all men speak well of him: and in my opinion, if any deserve to be loved for his innocence, or for his truth, or his pain, or the good which he brings to the Common-wealth, this Realm is not so much beholding to any sort of men, (but those that feed the soul) as those that feed the body, that is, those that labor the earth: yet you see how they live like drudges, as though they were your servants to provide food for you, and after to bring it to your doors: as the beasts serve them, so they serve you, as though you were another kind of men. I cannot think upon their misery, but my thoughts tell me, that it is a great part of our unthankfulness, that we never consider what an easy life and living God hath given unto us, in respect of them.

If the Apostles rule were kept, they which do not work, should not eat: but now they which do not work, eat most, and the husbandmen which work, eat not, but are like Bees, which provide food for other and pinch themselves. Let us consider this, for they had not one law and we another: but the same curse which was denounced upon Adam, was denounced upon all his children. That every man should get his living in the sweat of his brows. Although I know there be diverse works, and diverse gifts, and diverse callings to work in: yet always provided, they which do not work should not eat, for in the sweat of thy brows, that is, in labor & travel: thou King, and thou Judge, and thou Prelate, and thou Landlord, and thou Gentleman, shalt get thy living, as Adam thy father did, or else thou doest avoid the curse, and a greater curse shall follow, that is, they which will not sweat on earth, shall sweat in hell.

Adam had food as well as thou, and so had Noah, and more then thou, unless thou hadst all, for they had all, and yet they might not be idle: because their hands were not given them for nothing: some work with their pen, some with their tongues, some with their fingers: as nature hath made nothing idle, but that he which is a Magistrate, should do the work of a Magistrate: he which is a Judge, should do the work of a Judge: he which is a Captain, should do the work of a Captain: he which is a minister, should do the work of a minister: as when Noah was called an husbandman, he did the work of an husbandman. This contempt of the country, doth threaten danger to the land, as much as anything else in our days, unless their burden be eased, and their estimation qualified in some part to their pains. Thinking that you have not heard of this theme before, seeing the words of my text did lie for it, thus much I have spoken to put you in mind how easily you live in respect of them, and to rectify our minds towards our poor brethren, which in deed seem too base in our eyes, and are scorned for their labors, as much as we should be for our idleness.

Then (saith Moses) Noah hegan to be an husbandman In that it is here said that Noah began, it doth not disprove that he gave not himself to husbandry before, but it importeth, that Noah began to set up husbandry again after the flood before any other, so this good man recomforted with the experience of God's favor (which had exempted him and his seed out of all the world) and rejoicing to see the face of the earth again after the waters were gone, though an old man, and weaker then he was, yet he returned to his labor a fresh, and scorned not to till and plant for all his possessions as though he were an husbandman: such a lowliness is all ways joined with the fear of God, that they that are humbled with religion, do not think themselves too good to do any good thing.

Here note by the way, that none of Noah's sons are said to begin this work, but Noah himself, the old man, the hoary head and careful father begins to teach the rest, and shows his sons the way how they should provide for their sons, and how all the world after should labor and travel, till they return to dust so the old man whom age dispenseth withal to take his ease, is more willing to provide for the wants of his children, then they are which are bound to labor for themselves and their parents too, as the Stork doth feed the dam when she is old, because the dam fed her when she was young. What a shame is this to Shem and Japheth, that is, to us which are young and strong, that the father should be called a laborer, when the sons stand by? Now the ground was barren because of the flood, and could not bring forth fruit of it self, because of the curse: therefore it pitied Noah to see the desolation and barrenness, and slime upon the face of the earth, which he had seen so glorious and sweet, & fertile, with all manner of herbs and fruits and flowers before. Therefore he setteth himself to manure it, which waited for nothing now, but a painful laborer to till and dress it, that it might bring forth delights and profits for sinful man, as it did before.

By this we may learn to use all means for the obtaining of God's blessings, and not to lose anything which we might have or save for want of pains: for that is sin, as Solomon noteth in the 24. of the Proverbs, when he reproveth the slothful husbandman, because his field brought forth nettles and thistles, instead of grapes, not because the ground would not bear grapes, but because the slothful man would not set them. Shall God command the earth and all his creatures to increase for us, and shall not we further their increase for ourselves? As we increase and multiply our selves, so we are bound to join hand and help, that all creatures may increase and multiply too, or else the fathers should eat the children's portion, and in time there would be nothing left for them that come after: this regard Noah seemeth to have unto his posterity, and therefore he gave himself unto husbandry, which is commended in him unto this day, and shall be recorded of him so long as this book is read: whereby we are warned, that he which liveth only to himself, is not to be remembered of them which live after: But as David cared how the realm should be governed after his death, as well as he did during his life: so though we die and depart this world, yet we should leave that example, or those books, or those works, behind us, which may profit the Church and Common wealth when we are dead and buried, as much as we did when we lived among them: Even as Noah planted a vineyard, not for himself, but for the ages to come after.

Some do think that Noah planted the first vineyard and drunk the first wine, and that there was no use of grapes before: which opinion they are led unto, that they might excuse Noah and mitigate his fault, if he did sup too deep of that cup, the strength and operation whereof was not known unto him, nor unto any man before. But it is not like, that the excellent liquor and wholesome juice of the Grape did lie hid from the world so many hundred years, and no doubt but there were vines from the beginning, created with other trees: for how could Noah plant a vineyard, unless he had slips of other vines or graps that grew before, seeing he did not create fruits but plant fruits as we do? For this is principally to be noted, that so soon as he had opportunity to do good, he omitted no time, but presently after the flood was gone, and that the earth began to dry, he plied it with seeds, and wrought it till he saw the sruites of his labor By this we learn, to omit no occasion to do good but whensoever we may do good to count it sin if we do it not.

But if we be so exercised, then all our works shall prosper like the vineyard of Noah, because the fruit of the vine doth cheare the countenance and glad the heart of man. Therefore some have gathered upon the planting of this vineyard, a signification of gladness and thankfulness in Noah for his late deliverance, as the Jews by their solemn feasts did celebrate the memorial of some great benefit but I rather judge, that God would have us see in this example, what men did in those days, and how we are degenerare from our parents, that we may prepare against the fire, as Noah prepared against the water,

This is worthy to be noted too, that GOD did not so regard his husbandry, but that he had an eye to his drunkenness, and speaks of his fault as well as his virtue, whereby we are warned, that though God bless us now while we remember him, yet he will chasten us so soon as we forget him: though we be in a good name now, infamy will rise in an hour: though we be rich at this present, poverty may come presently though we be whole while we be here, yet we may fall sick before night, even as Noah is praised in one verse, and dispraised in another: even now God commends him for his lowliness, and now discommends him for his drunkenness: as though he had forgot all his righteousness, so soon as he had sinned, and would call in his praise again.

This was to show, that Noah was not saved from the flood because he deserved to be saved, but because God had a favor unto him: for he which was not drowned with water, was after drowned with Wine. As the Pharisees when they had done well, were proud of it, and lost their reward: so when Noah had done a good work, he spotted it with sin, and was dispraised where he was praised, as though God had repented him that he commended him. He planted well, but he drunk not well: therefore that which was good, did him no hurt: then seeing he was trapped with a good work, whatsoever we do, we may remember how easy it is to sin, if we miss in the matter, or in the manner, or time, or place, or the measure, as Noah did. He which planteth the vineyard, is worthy to taste of the grape: but if thou have found honey (saith Solomon) eat not to much, least thou surfeit. So if thou hast found wine, drink not too much, least thou surfeit. A little wine is better then a great deal, and if thou wilt follow the Apostles counsel, thou must drink it but for thy stomachs sake, least that happen to thee, which thou shalt hear of this noble Patriarch.

Though he were never so righteous before God and men, though he escaped the destruction, which lighted upon all the world, though he had all the fowls of the air and beasts of the land at his command, though he passed the pilgrimage of man nine hundred years, yet Noah was but a man: so ancient, so righteous, so mighty, so happy, Noah shown himself but a man, for drinking the wine which himself had planted, he was drunken. This was Noah's fault, he was drunken with his own wine, as Lot was defiled with his own daughters. If Cham his son had taken too much, and stripped himself as his father did, the holy Ghost would scarce have spoken of it, because he was a man of no note, but when the father forgot himself, and gave this offense, mark the manner of the holy Ghost, as though he would show you a wonder: he displayeth Noah's drunkenness, as Cham displayed his nakedness: as if he would say, Come and see the strength of man. He which was counted so righteous, he which believed the threatening like Lot when the rest mocked, he to whom all the fowls of the air and the beasts of the earth flocked in couples as they came to Adam, he which was reserved to declare the judgments of God, and to begin the world again: Noah the example of sobriety, the example of moderation, is overcome with drink, as if he had never been the man. How easy, how quickly the just, the wise, the prudent, hath lost his sense, his memory, his reason, as though he had never been the man!

And how hard is it to avoid sin, when occasion is at hand, and pleasant opportunity tempteth to sin? it is easier for the bird to go by the net, then to break the net: so it is easier for a man to avoid temptations, then to overcome temptations: therefore GOD forbad Balaam, not only to curse the people as Balak would have him, but he forbad him to go with Balak’s servants, knowing that if he went with them, and saw the pomp of the Court, and heard the King himself speak unto him, and felt the tickling reward, it would strain his conscience, and make him doubt whether he should curse or bless.

Peter but warming himself at Caiaphas fire, was overcome by a silly Damsel to do that which he never thought, even to forswear his Lord God: therefore Daniel would not eat of the kings meat, least he should be tempted to the kings will, showing us that there is no way to escape sin, but to avoid occasion. Therefore David prayeth, Turn away mine eyes from vanity: as though his eyes would draw his heart, as the bait tilleth on the hook. Noah thought to drink, he thought not to be drunk: but as he which cometh to the field to sound the trumpet, as slain as soon as he which cometh to fight: so the same wine distempereth Noah, which hath distempered so many since. Where he thought to take his reward, and taste the fruit of his own hands, God set an everlasting blot upon him, which sticks fast till this day, like a bar in his arms, so long as the name of Noah is spoken of, that we cannot read of his virtue, but we must read of his sin: whereby every man is warned to receive the gifts of God reverently, to use them soberly, and to sanctify himself, before he reach forth his hand unto them, that they may comfort and profit us, with that secret blessing which God hath hid in them: or else euerything, the best gifts of God may hurt us, as the pleasant wine stained and confounded the great Patriarch, when he delighted too much in it, which he might have drunk as Christ did at his last supper, and this disgrace had never been written in his story: but GOD would have a fearful example like the pillar of salt, to stand before those beasts, whose only strife is to make trial, who can quaffe deepest and show all their valiantness in wine.

Because there is such warning before us, now we have the drunkard in schooling, I will spend the time that is left, to show you the deformity of this sin. If any hear me which have been overtaken with it, let them not marvel why he cannot love his enemies, which loveth such an enemy, as this, which leadeth till he reeleth duls him till he be a fool, and stealeth away his sense, his wit, his memory, his health, his credit, his friends: and when she hath stripped him as bare as Noah, then she exposeth him like Noah to Cham, and all that see him do mock him: it is a wonder almost, that any man would be drunk that hath seen a drunkard before, swelling and puffing, and foaming, and spuing, and groveling like abeast for who would be like a beast for all the world? Look upon the drunkard when his eyes stare, his mouth driuels, his tongue faulters, his face flames, his hands tremble, his feet reel: how ugly, how monstrous, how loath some doth he seem to thee? So loathsome dost thou seem to others when thou art in like taking.

And how loathsome then dost thou seem to God? Therefore the first law that Adam received of God, was abstinence, which if he had kept, he had kept all virtues beside, but intemperance lost all, In abstinence the law came to Moses, and he fasted when he received it, to show that they which received the word of God, receive it soberly. A temperate man seldom sinneth, because the flesh which doth tempt is mortified, least it should tempt but when the handmaid is above the mistress, and a man hath lost the image of GOD, and scarce retaineth the image of man, all his thoughts, and speeches, and actions must needs be sin, and nothing but sin, because the band of virtue, sobriety, is broken, which kept all together: when didst thou want discretion to consider? when didst thou want patience to forgive: When didst thou want continency to refrain? When didst thou want heart to pray, but when sobriety was fled away, and in temperancie filled her room? If shame let to sin, it casteth out shame: if fear let to sin, it casteth out fear: if love let to sin, it expulseth love, if knowledge let to sin, it expulseth knowledge, like a covetous Landlord, which would have all to himself and dwell alone.

There is no sin, but hath some show of virtue, only the sin of drunkenness is like nothing but sin: there is no sin but although it hurt the Soul, it beautifieth the body, or promiseth profit, or pleasure, or glory, or something to his servants: only drunkenness is so impudent, that it descrieth it self: so unthankfull that it maketh no recompense: so noisome that it consumeth the body, which maketh sinners spare, lest they should appear to be sinners. Every sin defileth a man, but drunkenness maketh him like a beast: every sin desaceth a man, but drunkenness taketh away the image of a man: every sin robbeth a man of some virtue, but drunkenness stealeth away all virtues at once: every sin deserveth punishment, but drunkenness vpbraides a man, while the wine is in the stomach: and though he would dissemble his drunkenness, yet he is not able to set a countenance of it, but the child descrieth him, the fool knows that he is drunk, because his face betrayeth him, like the leprosy which brast out of the forehead: so worthily hath he lost the opinion of sobriety, which hath lost it self. His son thinks himself more master now then his father: his servant makes him a fool: his children lead him like a child: his wife useth him like a servant, and although his drunkenness leaveth him when he hath slept, yet no man seeks to him for counsel after, no man regards his word, no man reckons of his judgment, no man is persuaded by his counsel, no man accounts of his learning, no man hath any glory to accompany with him, but so soon as drunkenness hath made him like a beast, every man abhorreth him like a beast, as they did Nebuchadnezzar: the spirit flieth from him least it should grieve it, his friends go away least he should shame them, and no virtues dare come near, least he should defile them.

How many things fly out when wine goes in? howe is it then that he which loveth himself, can be so cruel to himself, that he should love his life, and shorten his life? that he should love his health, and destroy his health? that he should love his strength, and weaken his strength? that he should love his wealth, and consume his wealth? that he should love his credit, and crack his credit? that he should love his understanding, and overturn his understanding? that he should love his beauty, and deform his beauty? the Poets need feigning no more, that men are transformed into beasts, for if they were living now, they should see men like beasts: some like Lions, some like wolves, some like Foxes, some like Bears, some like Swine: who is the beast when the beasts satisfy nature, and man satisfieth appetite? when the beasts keep measure and man exceeds measure? when the beasts are found laboring, and man found surfeiting, who is the beast? I have read of a bird which hath the face of a man, but is so cruel of nature, that sometime for hunger she will set upon a man and slay him: after, when she comes for thirst unto the water to drink, seeing the face in the water like the face of him whom she devoured, for grief that she had killed one like her self, takes such sorrow, that she never eateth nor drinketh after, but beats, and frets, & pines her self to death. What wilt thou do then which hast not slain one like thyself, but thyself, thy very self with a cup of wine, and murderest so many virtues and graces in one hour?

As Esau sold his land and living for a mess of pottage, so the drunkard selleth his sense: and wit, and memory, and credit for a cup of wine. Thou hast not murdered thy brother like Cain, but thou hast murdered thyself like Judas: as the Rachabites abstaining from wine, as Jonadab bad them, obtained the blessing which God had appointed to the Israelites: so let us take heed, least they which we account Idolaters, whilst they fast and watch, obtain the blessing which God hath appointed for us (get away the blessings) while we sit down to eat, and rise to play. Therefore, as Christ said, remember Lots wife, so I say, remember Let. one hour of drunkenness did him more hurt, then all his enemies in Sodom: remember Noah one hour of drunkenness discovered that which was hid six hundred years. Ten times more might be said against this vice: but I have said enough to make you abhor it, I have had as much as I would.

Some go about to excuse Noah because he was an old man, and therefore might soon be taken cupshot: some because the Wines were hotter in those Countries, then they are with us, some because of his change of drinks, which had not wonted himself to Wine before: some because as most men delight in that which by great labor they have brought to pass of themselves.

So no marvel though Noah had a longing to his own grapes, following herein the example of a curious Cook which doth sup and sup his broth, to taste whether it be well seasoned, that he may mend it if he can, or mend the next: but as the Fly by often dallying with the candle, at last scorcheth her wings, with the flame, so taking, he was taken, and at last was drunk: yet this is imputed to him for his fault, that he was drunk, as the punishment which follows doth witness. Such is the providence of God, that his mercy might be glorified in all, he hath concluded all under sin, and suffered the best to fall, that no man might trust in his own strength, and that we seeing their repentance, may learn to rise again, howe grievous soever our sins be. If we have been Idolaters, if adulterers, if persecutors, if murmurers, if murderers, if blasphemers, if drunkards: Aaron, and Moses, and Lot, and Abraham, and David, and Solomon, and Peter, and Paul, and Noah, have been the like, who reign now in the kingdom of Christ with his Angels, and so may we, if we repent like them. These examples, saith Paul, are not written for our imitation, but for our admonition.

Thus you have seen Noah sober, and Noah drunken whereby we may see that a man may be drunk with his own wine, he may surfeit with his own meats, he may lust with his own wife, he may offend with his own gifts his own honor may make him proud, his own riches may make him covetous, his own strength may make him venturous, his own wit may make him contentious: therefore as the child plucks out the sting before he takes the honey: so let every man, before he receives the gifts of God, sit down, and look what baits what snares, what temptations Satan hath hid in them, and when he hath taken out the sting, then eat the honey, and he shall use the blessings of Christ, as Christ did himself.