Twelve Sermons

THE CONTENTS.

• Two Sermons of the song of SIMEON.
• The third of the calling of IONAH.
• The fourth, of the rebellion of IONAH.
• The fifth, and sixth, of the punishment of IONAH.
• The 7. The sinful man's search.
• The 8. Mary's choice.
• The 9. The Trumpet of the soul.
• The 10. Noah's drunkenness.
• The 11. The Sinners conversion.
• The 12. The Sinners confession.

THE SWEETE SONG OF OLD FATHER SIMEON, IN TWO SERMONS.

THis is the sweet song of old father Simeon, wherein is set forth the joyful and peaceable death of the righteous, after that they have embraced Christ Jesus with heart and mind unfeignedly as he did, seeing their death is to be the beginning of a better and more joyful and pleasant life then the former.

But before we proceed further in it, let us hear a little of that which went before. The Evangelist saith verse 25.

Simeon feared God. Religion may well be called fear, for there is no Religion, where fear is wanting: for the fear of the Lord is the beginning of wisdom, and this privilege hath God given to those that fear him, that they need to fear nothing else.

Simeon also waited for the consolation of Israel, until he had embraced in his arms, him whom he so long longed to see and feel. How many waiters be there in the world? yet few wait as Simeon did: but some wait for honors, some for riches, some for pleasures, some for ease, some for rewards, some for money, some for a dear year, & some for a golden day as they call it: but Simeon waited and expected with many a long look, until he had seen and embraced Christ Jesus, the light of the Gentiles, the glory of Israel, the salvation of all that with a faithful and zealous affection and love do wait for his coming, to the comfort of the afflicted, and to the terrifying of the wicked and ungodly, which have not already waited, neither embraced him as Simeon did.

Faith in all afflictions doth lift up her head, waiting, in assured hope, beyond all hope, and seeing the clouds scattered over her head, yet she is ever comfortable to her self, saying, anon it will be calm: and although all the friends in the world do fail, yet it never faileth nor fainteth, but ever keepeth promise in that which by the verity of the spirit of God it assureth, until her joy be fulfilled.

All are not Israelites that are born of Israel. Simeon was an Israelite indeed, for he waited for the Messias from God with patience and expectation: so the spirit of God dwelleth always with thē which always say, Thy will be done.

If we wait as he did, the spirit will assure us as it did him, that we shall see God before we die: and they that long in faith to see the joys of heaven, the spirit assureth and promiseth faithfully unto them, that they shall see it.

Simeon came into the Temple at this time by the providence of God. The worldlings will call it chance, but the Evangelist would not chop that in, because it is manifest, that all things come to pass by the providence of God, without which there is nothing done. By this providence Rebecca came forth to wait on her fathers cattle, when Abraham's servant prayed, and looked for her coming, that he might take her for Isaac to marry withal. By this providence Saul was anointed king by Samuel, when he had no such thought in his heart, but went about seeking for his fathers Asses that were lost.

The Diuelled Christ unto the top of an high mountain, that he might show him the glory of the world, which deceiveth unstable minds: so would he do you, if you would be led by such a guide; but I would not have you to mark the vain motions of such a spirit, which leads to nothing but to vanity and pride: for after he hath led you to the top, and allured you by carnal pleasures as much as he can, if you then fall down to worship Mammon, and embrace the world, the same spirit will afterward lead you, nay rather cast you down from the top of all unto hell. Therefore I beseech you, and heartily entreat you, that you would be the servants of God, and servants of the spirit of God, to be led by it, to obey it, and to do nothing contrary to his will that you can refrain, but all those good things which you would were done by you, & go thither whither you would come, for all would come to heaven, but all will not go to heaven. If you will all hear, I will teach you all, yea I will undertake this: hear and mark my words, and you shall be led by the power of the spirit to our Lord Jesus Christ. And I pray unto the Lord, that I may never preach to the condemnation of any among you all; yea I wish that everyone of you were more zealous and more godly then myself. But to whom shall I compare you? even to the vagabond Jews, of whom Luke mentioneth in the Acts, that they took upon them to abjure evil spirits, by the name of Jesus whom Paul preached, to whom the evil spirits answered saying, Jesus we know, and Paul we know, but who are ye? and those which had the evil spirits, ran upon them & overcame them, so that they fled out of that house naked and wounded: and thus the devil prevailed against them at that time, because they sought to work with another's instrument, & prevail with another's weapon. If they would have said, in the name of Jesus whom we preach, they might have prevailed, but they thought it sufficient that Paul preached him, though they never professed him. And so we lean upon another's staf, & think to be saved because God saveth others. We shall be dealt withal as were those vagabond Jews: for he will answer, such I know, and such I know, but who are ye? Therefore it behooveth us all to pray unto the Lord, that he would furnish us with weapons to encounter against all the evil motions of the spirit of Satan, that we may overcome, and not be overcome and put to flight, like those vagabond Jews, but that we may have oil always in our lamps burning, and always armed with watchfulness against our enemies, lest Satan steal upon us unawares, in the dark, & lead us to fulfill his lusts, & spoil us, and strip us, & leave us stark naked.

If we would think that his spirit doth lead us into the Temple, we would mark very diligently the motions thereof when we are there, whether it speaketh to us in our own souls by the mouth of the minister of God, who is the minister not of the letter, but of the spirit and grace of God.

Happy Simeō embracing Christ, but not happy that he embraced him with his hands, but therefore happy because he embarced him in heart. Happy are they and blessed which see the things which ye see, and the ears that hear the things that ye hear, saith Christ: but cursed are we, that hearing and seeing do not repent: for we cannot be blessed by hearing and seeing only, unless we hear & see with profit, so that we in heart embrace Christ. But we will object that we are Israelites, and are circumcised, and have received the Sacrament of Christ's blood, that we might be his people and he our God: but this will not excuse us, nor make us seem anything better in the sight of God, but rather worse, if we have not ceased to embrace the world, to embrace vanities, & have unfeignedly embraced the word of God, and also the Lord Jesus Christ. For it is said, that Christ came amongst his own, & his own received him not: but therefore accursed are so many of them as reject their own salvation, which being freely offered unto them, will not stretch forth their hands to receive it, that is, will not attend with their ears to hear it, or at least will not enlarge their hearts to embrace it.

If Samuel had heard the first time that God called him, then God needed not to call him the second or the third. If Peter had marked the crowing of the cock at the first time as he did at the third, the cock needed not to crow thrice.

Now therefore, when you hear the same sound again which you have heard before, remember now that the cock croweth the second time: for you know what discommodity doth come by negligence, & what commodity by attention: for if you attend & follow, justice shall be swallowed up of mercy.

Simeon was thankful. Here is the example, but where be they that follow it? If nine leapers be cleansed, yet but one returneth to give thanks, then one is all. Vnthankfulnesse is the first guest that sitteth at the table; for some will not stick to say, that they never said grace since they were children, but if they had said they never had grace since they were children, I would rather believe them. Do you not say, Give us this day our daily bread? If you do, for. shame say so no more, beg no more at God's hands, until you be more thankful for that you have received. For behold, the heavens frown upon you for your sins, and the earth denieth her fruit, and is become barren, because of your unthankfulness.

Here Simeon prayed & praised God, yet but in few words, for God delighteth not in much babbling, he prayed not like the Ethnics, the Pharisees, or the Priests of Baal, but Simeon prayed with the heart like Moses, and was heard.

And said: He joyfully praising God spake, yea sweetly as it were sung it. Though you sing all David's Psalms over, and have not David's spirit, it profiteth nothing: and though David was heard when he sung them, yet you cannot be heard. Therefore let us pray so, that our prayers may be heard. But we cannot with the heart, and so that we may be heard pray, if we turn away our ears from the word: for so doing, whatsoever prayers we make, they are abhominable. Therefore let us hear so, that hearing we may profit by it. Let us not hear still so unprofitably as we were wont to do: if we do, it shall be required at our hands. Do you think you shall never be called to account of that which I have preached unto you, & therefore as soon as ye are gone out of this place, all is shut up, and all is forgotten, God is exempted frō your minds? Our Savior Christ saith, the word that I speak unto you shall judge you at the last day. Marie is commended, for that she heard our Savior very diligently, laying up his words in her heart, and Jacob was wiser then all his children, in that he remembered the dream of Joseph until he saw it fulfilled. Those that love the Lord with an unfeigned love; do gladly hear his voice & become obedient. My sheep hear my voice, saith Christ: and they that love the Ark as David did, will dance about the Ark as David did, and that with joy and gladness. Isaac was a good man, his name signified laughter, whereby was shown what joy and laughter there should be about Christ Jesus, for he was the figure, the truth was Christ himself. The Virgin song whē she knew that she should bear him, the Angels song joyfully whē he was borne, & Simeon song when he was brought into the Tēple.

If Simeon had not longed, and so waited for the consolation, should he now have had this joy and exultation? he could not have felt it, for as our desire is, so is our joy. And surely therefore we receive not sound comfort, or feel small joy by the preaching of the Gospel, because we with longing wait not for it, we have no lively desire of it, we hunger and thirst not after it.

Simeon waiting for the consolation of Israel, longing to see the Savior, was like the heart panting for the water brooks, till he had beheld his best beloved: but as soon as he had taken him in his arms whom his soul desired to see, he so thirsted for death, that he thencefoorth thought of, sought after, besought God for nothing, but to leave this life, and hence to depart: for he forthwith singing, prayed: Now lettest thou thy servant depart. But do you (say some) commend him herein? did he well? May not any man desire death? may not the fastened ship in a strange land desire to be loosed to hasten to his longed for port at home? may not a mā imprisoned amongst bitter enemies, desire to be set at liberty, to return to his own country, in freedom to live amongst his sweet friends? Are we not strangers here, and by unpeaceable most deadly enemies, our own flesh, the world, and the devil, held prisoners in the chains of sin, & manifold infirmities? and is not our home heaven, and the Saints and Angels our most dear friends? No marvel then that Simeon here desireth to be loosed, or let depart: and Paul professeth he desired to be dissolved or vnlosed, as ships in a strange land fastened, as strangers amongst cruel enemies imprisoned. They were unnatural if they did not, it were unreasonable to require they should not: for we not only may think it lawful, but must also acknowledge it, even a necessary duty to desire death. For is there till then in us any perfect, yea any pure obedience of God? doth not sin as long as this life lasteth, dwell in our members? Is there any passage to the perfect life but by the first death? The fish which is taken in the net out of the sea, struggleth to get in again, and Adam thrust out of Paradise, would fain have been within again: how much more should we be desirous to be settled in the true Paradise in assurance never to be put from thence? Therefore also it is not only our duty to desire death, but also as soon as any clearly seeth Christ, presently he desireth to die. For though his state be never so pleasant, though his life be most delightful, though he excel in riches, and pleasures, and honors, and knowledge, and glory, and far exceed all that ever were: yet at the sight of Christ he even rejoiceth to forgo all, the love of the world falling away like the mantell of Elias when he was wrapped into heaven, and so crieth with the Apostle, I desire to be dissolved, that he may be with Christ. For Christ is light, and as soon as they see him, they see also themselves and the worlds false happiness: his glory, and their shame and filthiness, which maketh them wish for death, that they may cease to sin against God, and perfectly please him, and enjoy true happiness with him: for all sin is blood in their eyes, and all worldly pleasures vanities.

But why then (say you) have Heman the Ezrachite. Psal. 88. 15. 16. 17. and Hezekiah that godly King Isa. 38. 10. 12. 13. 14. & that man after God's own heart, the sweet singer of Israel, David, Psalm. 6. 4. & 30. 8. 9. so prayed, and taught others to pray against death? Why? Because they all were, and would have others to be in the fervent love of God, both to die, and to live desirous: to live, that they might amongst men uphold and further the true worship of God, so to save their brethren's souls, and advance the glory of God the more: to die, that they might perfectly obeying God, fully please him, and freede from all evil, enjoying all good, with him most blessedly live. For not only the Apostle Paul, but all these, and who so ever are grounded in the faith of Christ, but especially all that have strong hope to advance the honor of God are in a strait, as the Apostle speaketh Phil. 1. 23. and crushed on both sides, even with two contrary desires: to be with Christ, which is best of all for themselves, and to continue amongst men, which is most needful for them. So that this remaineth a manifest most necessary duty, and of all that have truly as Simeon believed in Christ, performed, namely thenceforth still to desire death, though they also withal life: life for others, death for themselves.

Yet all that desire death perform not a duty: for the wicked often desire to die, but not duly: for though they wish sometimes for it, and be willing also to abide it: yet do they not in heart desire it; because they think it not a thing in the ordinance of God good, & that for them, but utterly hate it, holding it an extreme evil. For they acknowledge as the truth is, it will deprive them of all their delights which here they desire, and they cannot but at least fear, it will take from them all pleasure, and bring them to easeless, & yet endless pain, and torments intolerable, and yet unspeakable. For the sentence of the unchangeable God is already given. The fear full, and unbelieving, and the abhominable, & murderers, and whoremongers, and sorcerers, & Idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone, which is the second death. And the just judge shall say to all workers of iniquity, Go accursed into hell fire prepared for the devil and his angels. Hell fire, where the worm never dieth, and the fire never goeth out. Whereupon this the Prophet avoucheth, There is no peace to the wicked saith my God. For in their strongest hope, they feel a stinging fear, their greatest confidence is not without trembling of conscience. Therefore fearing the event of death to be for them (as indeed it is) most horrible, they utterly abhor it, they detest it extremely. How then (say some) should they seek death so eagerly? how should they murder themselves so willingly? They do it not altogether willingly, but wittingly, not freely, but forced with fear of some supposed greater evil: the troubles of this world, the anguish of body, the horror of mind, they are most impatient of, they cannot, they will not endure them, and thereupon they sometimes prefer death before life, less willing to live in vexation, then dying to try, whether they shall feel what they fear, even deserved damnation: for they are never willing to die, but unwilling to live often, and so work themselves endless woe in hope of supposed happiness, abhorring life, not truly desiring death. For how die they, when they must voluntarily bereave themselves of life? not in love of God lōging to please him, performing all service to him: but either in pain of body, or else anguish of mind, either raging that they cannot satisfy their lusts, or have lost outward things immoderately loved, or fearing, if they die, deserved torments, if they live, they shall either continue in felt horror, or leese hoped for honor: either impatient of God's rod, fretting against him that they so heavily feel his fury, and cannot fiercely fulfill their malicious minds, or freely feed on the rest of their fleshly lusts, or impotent in their desire of some false fondly conceived good hoping, with dreadful doubting, by death to better their state, they choose rather to prove the truth of God's threats, and of the terrors of their trembling minds, then in life to remain any longer, rather abhorring life, then any way truly desiring death. Therefore in that Simeon duly desired death, that which we heard of Simeon in the beginning is proved true, to wit that he was just and feared God. For none but the truly religious, none but they that by faith are assured they are before God righteous, can rightly desire death. For who would desire a change but for the better? But all that are ignorant of God, all the unfaithful what knowledge soever they have, cannot be in better case dead, then they are now in living though most miserably pained: nay they cannot be without just fear when they forgo this life, to feel forever the second death. But the faith full having their consciences quiet, & also joyful in Christ, free from the fear of that death they have deserved, and assured by death to pass to that life which God to all faithful hath promised, earnestly wish to die in fervent love of God, and zeal of his glory, that so they may cease from offending their good God, and never cease magnifying his mercy; showing thereby that they are weary of the service and bondage of Satan and sin, and assured after death to enjoy the true lif, most fully glorifying God, & most perfectly pleasing him forever. And therefore also they desire death, not shortening their life, but waiting his leisure and calling, thereby glorifying God as in their lives they have done, & sought to do. For man was not borne at his own will, and therefore may not die at his own pleasure. Therefore they beg it of God, referring themselves ever to his good will, when, where, and how by death they shall glorify him: still desiring it, but never willfully procuring it. If any object that Sampson plucked the house on his own head as well as on the Philistines, we must understand that Sampson was a figure of Christ, and therefore as it were offering himself to God a sacrifice, first prayed, and then glorified God at his death, more then all his life, in killing so many of God's enemies.

And because they wait the Lord's leisure, they not only willfully murder not themselves, but are careful also lest foolishly unwittingly they hasten it. For all they are guilty of their own blood, that either by fool-hardy, rash, or unwise behaving, or with surfeits, drunkenness, or any intemperate using of themselves shorten their life. Yea though they tender their lives never so dear, yet are they in the guilt, because they willingly use the means that brings death.

Simeon had seen much in his many days, but when he saw Christ, he was unwilling to live any longer to see more. His desire accomplished, his long longing at length satisfied, his fervent expectation with free joy now fulfilled, It is enough saith Simeon, that I have seen my Savior, as Jacob said, It is enough that my son Joseph liveth. How much more then should we be satisfied with this, & in all thankfulness rest in it, that we have seen Christ, not as Simeon in weakness & baseness, but victorious, most glorious, over sin, death and hell triumphing, and are more assured then Jacob was, that he not as Joseph under Pharaoh in Egypt liveth, but in heaven with his father in highest majesty reigneth Lord over all, having all power both in heaven and earth: and moreover where he is, thither shall we come, and be like him, & with him as fellow-heirs reign in the kingdom of our fathere forever?

Simeon knew Christ as soon as he saw him, and embraced him as soon as he knew him, and enjoyed him as soon as he embraced him: so some know the word of God as soon as they hear it, and believe it as soon as they know it, and feel the comfort of it as soon as they believe it. But others hear it as though they hard it not, like deaf adders which stop their ears at the voice of the charmer. So Pharaoh would not hear the voice of Moses, nor Baals priests the voice of Elias: & others though they know it, yet will not believe it, as if God were untrue. So all malicious wretches that prefer the pleasures of sin before the glory of God. And others though they believe it, yet can they not either presently, or when they will, feel the comfort of it much less the joy which is offered by it, namely the heart oppressed, the desolate afflicted soul.

The seed is not cast all on a heap, but it is cast abroad: therefore where be the fruits of the spirit that you have brought forth? for the spirit of God is not like a dead potion in the stomach, which worketh not, neither can we have this spirit in us and feel it not. For if thou hast it, it will lead thee as it did longing Simeon, as we have hitherto seen, to the Temple, and when thou art there, it will lead thee to Christ, and when thou hast received and embraced him, it will possess thee with joy & so with thankfulness, and godly care to keep him and to entertain him, and to be obedient unto him: nay also with a longing to be loosed hence, and evermore perfectly to please him. Therefore beloved, judge yourselves, that ye be not judged of the Lord.

The godly would not leave this privilege for all the riches in the world, for that they are the servants of God, fellows to Princes and Angels: for we serve him whom David, Solomon, Hezekiah, Josiah served: yea to whom a thousand thousands, Dan. 7. 10. even innumerable Angels minister, Heb. 12. 22. even him who is most blessed forever. Every serving-man bears the cognizance of his master upon his sleeve. What then will the Lord say when he cometh and findeth us marked with the badge of Satan? Surely he will say, give unto Satan that which is Satan's. But all the houses of Israel are sprinkled with the blood of the Lamb, and all the mourners in Ierulalem are marked, and all the chosen are sealed with the seal of the living God.

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

Christ brings peace with him, not the peace of the world, but that peace which passeth all understanding, My peace I leave with you. John. 14. 27. My peace remain with you, saith he. Our peace is laid up in Christ, and all the peace we have, we have by him, else it is not true peace. Simeon was just, and feared God in his life, and therefore he departed in peace: so mark the end of the just, and follow their steps, and you shall then depart in peace, like the lābe upon the cross. Faine would Balaam die the death of the righteous, but Balaam must then live the life of the righteous, therefore all men look to this. Happy are they that depart in peace, who when death saith fear, and the Serpent saith despair, then say by the spirit to the flesh, crouch, and bid the Serpent fly while death openeth the prison doors.

If the Papists would have men to depart in peace, they would never say, that those which depart go to Purgatory: for so by their own saying, the worst part is behind. For they affirm, that the pain thereof is far grieuouser then any that in this life may be sustained. But again some say, this Purgatory is in the earth near to hell, & so it is too far from heavē to be saved. Some say, they are punished there by fire, and some say by water, & some say by fire & water. Some lastly say, that the good Angels torment, & others say, that the evil spirits do it. In this variety of most uncomfortable opinions, how is it possible hence to depart in peace? But we must understand, it is a painted sepulcher, made for the pāpering of the living, not for the punishing, nor purifying of the dead. For the locust of Rome doth live altogether by such Trētals & by such traditions, and this is the profitablest dream that ever any of them dreamed, but it is manifest by the word of God, that where the tree falleth, there it lieth, and shall lie forever. Dives and Lazarus are dead, and where they are, thither shall we all go.

Satan hath many sleights to deceive us, of which this is one of the greatest, to bring us from the word of God to dreams & traditions, and things invented by the brains of mortal men which have not the spirit of God in them.

All the seed falleth not into good ground, & therefore though I have shown you it is ungodly, as being not according to the word, some think it but a small matter to say for the dead, Lord have mercy upon them, at least they think it as it were a venial sin, if it be a sin. But let us take heed how we make trifles of sins, for there is no dallying with God, who is jealous as a consuming fire, when his people make such small account of his words. Other demand whether it be not better to say, God be with thē, then the devil be with them, both which are naught and to be eschued. And herein they ask this question, like a thief who having robbed a man by the high way, and being taken with it, and demanded why he did such a villainy, saith; is it not better to rob him then to kill him? as though he must needs do the one of them: then what shameless answer is this? for it is manifest, that of two evils none is to be chosen.

Some will say, it is a testimony of our good will. To such we must reply saying, so it is a testimony of your ignorance: and then after a little conference they will grant, that indeed it doth not profit them. Then we must reply and say, God hath made all things to profit us, and hath commanded that nothing be used unprofitably, no not so much as a vain word speaking, saying, that for every idle word we must give account at the day of judgment. Then they reply again saying, if it do them no good, it doth thē no harm. But we must reply & say, it were good to beware least it do thyself harm. Another sort will reply and say, I pray God I never do worse. But to such we must answer, I pray God you may do better: and you should first know whether you do not harm before you do it. For indeed it must proceed of harm being spokē in doubting without faith, for if you believed that they were laid up in peace whom you pray for, what need you pray for them at all? But it shows an unbelieving heart, and we know that whatsoever is not of faith is sin, & the Lord will say of thē, who hath required those things at your hands? you have wrought vanities. Now therefore you will not leave it, because you used it: then will you say also, we will not leave our lying, nor our swearing, nor our cursing, because we have used it. It will grieve me if I hear you use these speeches hereafter, having no reason nor proof of Scripture to maintain it by, or to be your warrant in it. Therefore I charge you in the name of God, that you use them not, but rather when you hear this, or any other sin condemned, lay hands upon it, and see that you put it to death without delay, according to the law of God.

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

For, &c. Because the holy Ghost by inspiratiō had declared unto him, that he should not die till he had seen Jesus Christ, therefore the same spirit led him to the Temple, and shown him that which it promised, & having seen the same, he desireth & wisheth to die, & be released frō this earthly prison, that he might live with God. As idle and evil wishes are vain, because they are not according to faith, nor grounded upon the word of God: so though we ask as cunningly as Jacob, & as earnestly as the sons of Zebede, yet if we ask not in faith according to knowledge, we cannot obtain. But we should ask so that we may receive, that we may not return empty. Therefore the ground whereon Simeon settled himself to wish for death, was, that he had received a promise of God, that he should be delivered from this miserable life, when he had once seen the light of the Gentiles, the Christ; & now he had seen his Savior, and embraced the true Messias, which was promised by the father, figured by the law, spoken of by the Prophets, foretold by the fathers, and pointed at by John the Baptist. For thus he reasoneth: Now that I see thy salvation according to thy word, & therefore the condition is now performed: let thy promise also be fulfilled: Now let thy servant depart, &c. For mine eyes, &c.

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

O Lord saith he, I desire now to be dissolved & free from the bondage of sin, which so long hath inhabited in my mortal body, for now he is come, by whom thou hast promised to free us and set us at liberty, he is come by whom thou hast promised to break the Serpents head, and he is come that will heal our infirmities, and give strength against sin and Satan by faith, and peace towards God through love. And now saith he, I have embraced him, & thankfully do receive him. I believe, & am persuaded that this is the same Messias, whom the Father promised, and the Prophets foretold, all Israel longed & expected for, who is the light of the Gentiles, the glory of Israel, & the God of the whole world. So they which love the truth of God, and wait with desire to be filled with the knowledge thereof, such shall not die until they have their hearts desire with contēplation thereof. For as Peter was sent to Cornelius and Philip to the Eunuch: so the Lord will stir up such of his servants, as may be fit instruments to minister the same unto us. Judas indeed died before the time, and lived not to see Christ crucified, but the Disciples which loved Jesus, did see him die like an undefiled innocent Lamb, and that to their exceeding comfort and joy, when they understood how that he suffered death for love of them, and for their redemption. Now if Christ cannot hide him from such as hunger after him through love, then what shall we say of our fathers which lived in the time of ignorance, that longed to see this light, although they had a mist cast before their eyes? surely such died not til they saw Christ, and embraced him in their harts. And this is our judgment concerning them that died in the time of Popery. And likewise as concerning the rest, which thought to be saved by Purgatory & Masses after that they are dead, we say that they which sleep without oil in their lāpes, they die ere they are aware of, & ere they wish for it, like the Philistines which sent for Sampson to laugh & mock at him, and to sport them selves, upon whom the house fell and destroyed them all: or like the Egyptians, which thought that the waters had made passage for them as well as for the Israelites, both which died in, & for their security, because they were not watchful, nor prepared, against the Lord called them.

Seeing now he is come for whom Simeon longed, what are the troubles thar are past, & the sorrows that are come to an end? so when we have our desires accomplished, feeling the sound comfort of the Gospel, what should we? how may we think, either on the length of time wherein we waited for thē, or the tediousness, or also grievousness of the troubles whereby we have obtained thē?

As Moses died on the mount where he saw the land of Cananan: so the godly die in the sight of God, & in the contemplation of his glory, like Stephen, who at the very instant of his death, saw the heavens open, and Christ Jesus sitting at the right hand of his father, and like Simeon here, which desireth to be loosed, and no doubt shortly died, viewing joyfully, and so thankfully beholding the Lord of life.

Beloved, you are not ignorant that the great day of the Lord is near at hand, and therefore they that have not yet seen Christ, they that have not yet embraced him, but still sleep without oil in their lamps shall suddenly be ourtaken without the wedding garment and shall be cast into eternal torment forever.

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

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

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

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

Christ is their salvation that believe in him, and make much of him, and thankfully receive him. The godly he delivereth from sin, but the wicked he leaveth bound in the chains of their iniquity, to be tormented of him which had tempted them thereunto, whose will they always endeavored to fulfill and not the Lord's, and he showeth them a hand upon the wall writing their condemnation, and another catching them by the hairy scalp, which maketh all their iointes to tremble, and their harts to despair, and he saith unto them, what doest thou here without thy wedding garment? how darest thou come to steal the children's bread? The spirit of Saul worketh in him in his bed and everywhere, and he calleth for the harp of David to comfort his heart which cannot be comforted. And this spirit saith to Judas, thou hast betrayed thy Lord and crucified him, therefore go and hang thyself: for even at the preaching of salvation, the horror of damnation, the mark of Cain sticketh within thee whosoever believest not in God's salvation. But the godly heart goeth home, having embraced this saluatiō, chewing the cud, & rejoicing like the Apostles, which rejoiced, in that they were counted worthy to suffer for his names sake, and they say, ô what a good banket we have had this day, what delicious dainties hath God feasted us with! and so the Be goeth loden to the hive, and goeth longer in the strength thereof then Elias did.

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

The Papists have found out many salvations, they have found out a salvation by Saints, a salvation by Angels, a salvation by Masses, a salvation by merits, a salvation by Idols, as though Christ had least to do, in his own office, for they have other salvations to fly unto. They will have it, but they will buy it, and what will they give for it? why, they will fast so many days, go so far on pilgrimages, hire Priests to say so many Masses, build so many Abbeis, and give so many sums of money to the Monks and Friars. Therefore the Scripture goeth against them, and doth dishonor their shamelesnesse, who (like Nimrod, that heaping stone upon stone, would have built up to heaven) heap sin upon sin, and every hour someone heresy or superstition groweth up from this filthy root. For what Papist dare say that Simeon thought on any of these, or put confidence in any other Savior, but only in him whom he embraced in his arms? for salvation is by the promise of God, and all promises are in Christ. And though Jacob wanted bread, Joseph wanted not money, therefore he gave them back again their money, and likewise he gave them that corn, that they would have bought with it. I would therefore wish them to say as Joseph's brethren did, that they have their corn for nothing, and their money too, let them I say be content and rejoice, to say, that they have mercy for nothing and their works too. For God cannot be won by men's works, because they profit not him but themselves. There is no water can wash Naaman but Jordan, no water can wash the leprosy of sin, but the blood of the Lamb. By this the Israelites were saved when the destroyer passed by. By this the Lord knoweth us to be his people, and by this the devil knoweth us to be none of his. As it is proper unto God to be called goodness, so is it proper unto Jesus Christ to be called salvation. He is also called the way, the truth and the life, for that life which we have, is but a spark & shadow of life, but he is the true and eternal life. Then seeing Christ is both our righteousness, salvation, and also the way, the truth and the life, to lead us thereunto: it is as possible for us without Christ to be justified or glorified, as it is to be wise without wisdom, righteous without righteousness, or saved without salvation. Therefore let us not be ashamed to take our water from the fountain, seeing Christ is the fountain of all wisdom, of all righteousness, of all truth, of all knowledge, of all salvation, and briefly of all goodness: for there is no other Ark to save us from the flood, no other ladder to ascend with into heaven, no other Joseph to feed us in the famine, no other Moses to lead us through the wilderness. But as the river Siloa runneth through all the land of Judea and watereth the whole City of God: so Christ doth show himself all in all, and all-sufficient in mercy to save and bless all his Church with spiritual gifts. If Christ be salvation, what shall make us despair? shall Satan? No, for he hath overcome Satan. Shall death? No, for he hath overcome death. Shall hell? No, for he hath overcome hell. Shall the Law? No, for he hath fulfilled the Law. Shall wrath? No, for he hath trodden the winepress of his fathers wrath. Therefore it was a sweet saying of one at his death, when mine iniquity is greater then thy mercy ô God, then will I fear and despair.

Salvation is borne, therefore we were all in the state of condemnation before: light is come, therefore we sat all in darkness before: glory is come, therefore we were all loden with shame before: life is come, to show that we were all dead in sin before. Life is come, and light and salvation: life to the dead, light to the blind, and salvation to the damned. For Christ is called salvation, to show that without him we are all damned firebrands of hell, heirs of condemnation, and forsaken of God. To him that is sick, it is easy to be thankful when he is whole, but when he is whole, it is harder to be thankful then to be sick. I would fain be disproved, that Nineveh might be saved though Jonah would not.

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

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

THE SECOND SERMON OF THE SONG OF OLD FATHER SIMEON.

THY salvation. This word salvation is a sweet word, and holds me to it like an Adamant, for when I thought to proceed, this word said unto me, stay here, teach this & teach all, learn this and learn all, for it is the pith of all the mercies of God towards his children.

Christ is called salvation, because no man should despair, and because it is impossible to be saved without him, for salvation is only in him. Christ can do anything but this, he cannot save him that will not repent. He is called the salvation of God because he came not from men, nor from Angels, nor by chance, but from God himself, and therefore his name was not given him after the manner of men, which was, that every father should name his own child, but so did not Joseph, for the Angel had given him direction for his name. The Virgin, the oracles, the babes, the shepherds, the star, the wisemen, the voice of the crier, the devils, the leapers, the sick, the dead, the earthquake, the sun, the moon, and all the creatures do bear witness unto the Son of God which is our salvation. He is called the salvation of God, because he is salvation according to God's own mind. He came not to bring ease and liberty, but he came to bring the spiritual sword, and condemnation to all obstinate sinners, yet salvation to the penitent.

I shown you how many despised this jewel, because they know not what it is worth, how few Simeon's there be in the Temple, how few Nathaniel's, how few mē that fear God: these plāts grow not on every ground. Who would be unthankful if he knew what the Lord gives, and what he forgives? he gives the son for the bastard, the Lord for the servant, the righteous for sinners, the innocent for the wicked, and the almighty Lord, for the sinful sons of men. Do you not marvel how you can offend this Lord willingly, which hath done so much for you? Here I reprove unthankfulness, security, and negligence, striving as it were to crucify Christ again, as the wicked Jews did, who never prospered since the time that they said, his blood be upon us, and upon our seed. They were not like Simeon, who as soon as he saw him, embraced him, and rejoiced over him. There is no show of grace in them which show no liking of godliness, neither in themselves, nor in others: for this is the first part of our conversion, to love them that love God, and so they are drawn to the Son. No man will build an Ark until the flood come, no man will seek for corn until the famine come, and scarce Lot will be gone out of Sodom before the time of execution of God's wrath do come upon them. We preach unto you, and call upon you, we have even wearied our selves among you, we have reproved you for sin, and we must still reprove you until you amende: now therefore if there be any grace in you, if ye have any knowledge, any fear of God in you, if ye have any goodness in you, if you have any leisure to be saved, turn back now from doing evil, come out of hell, and pluck your limbs out of the clouches of the Serpent, for verily we have not done so well in this city as the Ninevites did, for all the preaching and teaching we have had. For who hath determined in his heart to amend his life? who hath left his pride? who hath restored that which he hath taken by extortion, usury, and wrong? Surely they that have done thus are monsters, I cannot see him, he walketh invisible and cannot be found. The heavens trembled at the death of Christ, the sun did hide his face, the earth quaked, the veil of the Temple rent in sunder, the dead bodies rose out of their graves, and all this was to show, that the Prince of the world suffered violence, and that the Lord of life suffered death for the ransom of us, and of all whosoever throughout the world do believe the Gospel, and live in obedience thereof, and withal that he suffering for sinful and wretched man, was a conquerer over hell and all evil, and had overcome death. The Scribes are against him, the Pharisees were against him the rulers band thenselves against him, the Atheists against him, and all the spiteful & envious Jews against him, whose birth was base, whose life was contemptible, and whose death was ignominious, but God was with him, and in him, by whose power he overcame them all, and so became the salvation of God.

David being to encounter with Golioh, Saul took and put on him his own harness, but he could not wear it, it was too heavy for his little body, therefore the took nothing but a staff and a few stones in a scrip, and so David slue the pride of the Philistines, and the fear of Israel. And even thus the Lord set his Son to fight with the Prince of this world, not with swords and targets, bows and bills, but with the word and spirit of God, with the which he hath overcome, and through him we also have the victory.

He speaks this to the end that the eyes of all mankind may be fixed upon him, as the eyes of all Israel were fixed upon the brazen Serpent in the wilderness, that when they be stinged with the sting of that fiery Serpent which deceived our forefathers, they may fly unto him for help, lest they perish in their sin, and their blood be on their own heads.

He was prepared long ago, as it doth most plainly appear, for the Virgin which bare him, the place of his birth, the poor estate wherein he was, his miracles, his Apostles, his torments, his cross, his death, his resurrection & ascension into heaven; all these were foreshowed and foretold long before they came to pass. Therefore some said, who is this that is so often spoken of by the Prophets? who is this that can do many miracles, that the Scribes and Pharisees cannot do? that can raise the dead, that can cease the winds, that can calm the waters, at whose suffering the earth quaked, the sun hid his face, darkness came over all: and being dead, rose again by his own power, and ascended into heaven in the sight of a great multitude? How can it be then but it must be known before the face of all people, which was so manifest by dreams, by visions, by oracles, by power, by authority, and everything? for there was nothing which had not a tongue to speak for God. Every thing was prepared for him before he came to be revealed, he came not in the beginning, nor in the ending; he came not in the ending, that we which come after him might long for his second coming. He came not in the beginning, because that such a Prince as he, should have many banners & triumphs before him. He came not in the beginning because the eyes of faith should not be dazzled in him, and lest they which should live in the latter times should forget him and his coming, which was so long before, even as you forget that which I have said as soon as you are gone hence. He came not in the beginning, because if he had come before man had sinned, man would have acknowledged no need of a Physician, but when man had sinned, and had felt the smart of sin: for when they were cast out of Paradise, they ran unto Christ as the Israelites did to the Serpent. He came not in the beginning, but in the perfect age of the world, to show that he brought with him perfection, perfect joy, perfect peace, perfect wisdom, perfect righteousness, perfect justice, perfect truth, signifying thereby, that notwithstanding he came in the perfect age thereof, yet he found all things imperfect. The Jews thought that he should come like some great Prince, with pomp and glory, which was a carnal conceit, for herein they were marvelously deceived, his father was but a poor carpenter, and his mother but a simple woman, and he a silly babe wrapped in cloths. Then ought not we to reverence our Lord, and to praise his name, for that he became so humble for us most vile wretches, that are worthy of nothing? yet we see how cruelly they dealt with this blessed one which came to save them. Ignorance sat in the chair, deceit gave the sentence, and cruelty executed him when the most painful and shameful death of the cross. O that your eyes do not dazzle, and your ears tingle, and your hearts marvel at this dealing of theirs to our loving Savior, which came to save them if they would, and especially in that now you see that he abased himself for our sakes, even to the uttermost! ô wonderful thing to think of! If you would mark, I would make you in love with him before I have done with you, I say unto all those that come hither to be edified, take your fill of pleasure, enter into Paradise, lift up your eyes, stretch forth your hands, and eat your fill of the tree of life, and the Lord will go home with you, embrace him and kiss him, entertain him well, and he will dwell with you forever. But you that come hither for fashions sake, either to see or to be seen, to find fault with somewhat, or to make an hypocritical show of godliness where there is none. I tell you that comfort shall shake hand with you at the door, mark it, and you shall see that my words are true. Shew me what it is that is better then salvation. I would have none of you to be damned if I might prevent it, nor so much as a piece of you to be given unto Satan, therefore I would I knew that stone that would kill Goliath for I would strike it with my might into his temples. If you will, you may be saved, and the Lord will one day put those words in my mouth that will touch your harts. Therefore now arise, kiss and embrace the sweet babe Jesus, and then afterward frame yourselves to obey him, for then the Lord will knock at your hearts, and if you will let him in, he will teach you all things. The Lord came not in the beginning, nor in the ending, but he came in the middle age of the world, to show that if it will not learn now, it will never learn to come unto God by repentance and amendment, that they may learn to kiss the son least he be angry, and so they perish in his wrath like Sodom. He came in the middle age of the world, to show that he was indifferent for the world, to give light and life unto all that return unto him. For God respecteth no persons, but every man of what nation or country soever he be, that feareth God and worketh righteousness is accepted of him, and he will fulfill their joys through Christ, yet not when we will, but according to his own good pleasure, and when he thinketh good. Therefore; Stay Helias, anon the ravens will bring thee meat, and thou shalt have enough. Anon Moses will deliver Israel. So salvation is already prepared of God, & hath been long since with fullness of knowledge, and all excellent gifts, and he will give them to us when he seeth good. But we are like whining children that will not stay till their milk be cold, but would have it, though they be scalded with it: so we would have the knowledge of God and liberty before we know how to use it. We would know the high mysteries and deep counsels of God, before we know our selves, we would have the liberty of the Gospel, when we know no way how to use it but in security. But the Lord, he will wisely give unto us as it were our bellies full when he seeth it good, and when he seeth us ready for it, who knoweth our hearts better then we our selves.

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

Therefore also is Christ called the light, because we should leave our foolishness seeing light is come, & that we should forsake all our lights which are but darkness, and cleave unto his light which is the true light indeed.

He came to lighten the Gentiles, and they received him with thankfulness, of whom there was no hope of goodness left. Who would suppose that the barren woman should become fruitful, or the prodigal son return home again? It is like as if an owl should be converted to see light, or as if the stream would return into the fountain, or as if an old man should become young again.

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

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

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

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

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

And as love maketh lovers sometime to speak plainly & familiarly one to another, sometime by dark speeches and riddles, sometime by letters, sometime by dumb shows and signs, and sometime to hide themselves one from another: so our God speaketh sometime plainly to his Church, sometime darkly and mystically, sometime he turneth his face from his Church and dear spouse, as though he would not speak unto her for love, as appeareth in the book of the Canticles. Of the casting off of the Jews and calling in of the Gentiles, the first tipe or figure was Cain and Abel; Cain was the eldest son of Adam, and Abel the younger, yet God loved Abel, & accepted his sacrifice, but God rejected Cain for his wickedness, and he became a reprobate. Even so doth God, he rejecteth the Jews which were the eldest son, the true olive, and the natural seed, and God's dear children if they had continued in obedience, and he taketh us being but the youngest son, the wild olive, the seed of the wicked, and maketh us children by adoption unto him, only of his mere mercy without any other cause.

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

The third type or figure was Ishmael and Isaac, both the sons of Abraham: Ishmael was the eldest, Isaac the younger, yet Isaac was chosen of God, and enjoyed the promise, and Ishmael his eldest brother a mocker of Isaac was put away, the Lord was not with him.

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

The fifth type or figure was Leah and Ràchell the two daughters of Laban; Leah was the elder, but blear or squint eyed, Rachel the younger beautiful and fair. 17. Therefore Rachel was beloved of Jacob, and Leah despised. 18. Yet Leah was first married. 23. & also made fruitful. 31. but Rachel also was after married. 28. and more beloved. 30. and having envied her sisters fruitfulness. 30. 1. and repented, God remembered her, and made her fruitful. So Christ first married the Jews, and made them glorious, but when they despised their glory, he married with the Gentiles, and they envying their happiness, of barren in all goodness, became fruitful in true holiness.

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

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

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

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

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

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

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

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

The third type was Christ whipping the Jews out of the Temple, showing thereby that the Jews should be whipped or cast out of the spiritual Temple, and the Gentiles should occupy it. This (beloved) belongeth unto us to whom the Lord so wonderfully hath made his light to shine.

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

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

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

The seventh Type or figure, was the vision of Peter in Joppa, when he was on the top of the house, where he saw the vessel come down that had in it all manner of four footed beasts of the earth, and wild beasts, and fowls of the air, and creeping things, where also the voice said unto him, Arise Peter, kill and eat: wherein the Lord shown unto him, that he should count no man unclean, although the Gentiles then were counted unclean, as were the unclean beasts set down in the law of God, and therefore when Peter was sent for to Cornelius house, he said: Of a truth I perceive that God hath no respect of persons, but in every nation he that feareth God, and worketh righteousness, is accepted of him.

Many other examples of our calling, as the strayed sheep, the lost groate, the prodigal son, and Christ eating with publicans and sinners, which when we read we should cast our figure and say, of whom is this spoken? of the Gentiles? then it is of me, for I am a Gentile. But am I converted? If I be not, then have I not fulfilled this prophesy: therefore let us strive to do well, and to mortify and subdue sin which dwelleth in our mortal bodies, for none but the valiant can enter into the kingdom of heaven.

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

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

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

What shall we do then when the sun shineth? We must not do as we do in the dark, for then men ought to betake them to their labor. Learn of the savage beasts, who as soon as the day springs, betake them to their travel, and every bird welcommeth it with many a sweet song, Christ is light, and this light is come: therefore he that seeth not now is blind. Are not they then blind which yet see not, that prayer for the dead is vain, needless and bootless? But thick darkness must have a mighty light to chase it away. So that he which beginneth to root out some error or superstition, at the first shall have much ado for custom and natural corruption are the first causers of heresy, and shall cry against her in the maintenance thereof, and withstanders of reformation shall say, great is Diana of Ephesus, and so for a long time they seem to wash the Ethiopian or the black More, the more they wash him, the more they gall him, & yet he is an Ethiopian still, but in the end the Ark standeth, and Dagon falleth down, and truth triumpheth over falsehood, having got the victory, and light chaseth away darkness with the brightness thereof. Why then doth this darkness continue amongst us still? To him that asketh what Scripture have you against it? it is sufficient to answer, what Scripture have you for it? For if the word command it not, God rejecteth it, and will say, who hath required these things at your hands? But what is this, for every idle word you must give account, as our Savior Jesus Christ saith. Mat 12. And whatsoever is not of faith is sin. Rom. 14. 23. They ask, what, shall we not say God be with them? Why should you? Why (say they) must we say nothing? What if thou do not? What sayest thou, when thou mentionest the death of thy first fathers, Adam, Seth, Enos, Enoch, Noah? Doest thou less love these, not praying for them, then thou doest them for whom thou sayest, God be with them, &c,

But thou hast speeches enough to use, if thou wilt needs say somewhat, and leave such superstitious and offensive sentences, if he be a good man, thou mayest say, the Lord be thanked for his deliverance, or the like: but if he be not, then thou mayest say, God grant we may do better then he hath done, and that by his fall we may learn to rise from sin, or some such thing: whatsoever he be, thou mayest say as David said of his child, giving a reason why he would not pray for him any longer being dead. Can I call him back again? I shall go to him, but he shall not return to me: or any other words, so they be wise, and therefore not against the word. What then is to be done? As Jacob said to his wives and children; Give me your idols that I may bury them: so say I unto you, give me your superstitions that I may bury them, that they may remain with you, or in you, no longer to the dishonor of God, offending of your weak brethrē, or to my grief. For I am jealous over you, and because you are mine and I am yours, O that my voice were as the whirlwind, to beat down, root out, and blow away all your superstitions, that they may no longer reign among you: or rather ô that Christ which is our light were come into us all, and shined so bright, that we were ashamed of all our darkness: of all, not of mind only, but of will also, and of works, that we no longer would walk in darkness, for few have the will to walk according to the word, either in darkness or light: we can see to sin in the dark as well as in the light, and do rather, because the light discovereth both the harlot and the thief, so they are afraid of the light, but assured be we, where light is not, Christ is not: for Christ is light, and let none be afraid to seek this light which is so good, so excellent, and so profitable for us. For it doth not only descry it self, but all other things round about it. Therefore if thou hast this light, thy faith, thy fear, thy love will show it self, and good things cannot now hide themselves, for he that is light, doth delight to please God in the light. It is no marvel though a man stumble in the dark, but he which stumbleth in the light is not very strong, because he seeth his way before him. Once we stumbled at every straw when we walked in darkness, for then wrath had a fall, pride had a fall, lust had a fall, drunkenness had a fall, penury had a fall, ignorance had a fall: or if you will, pride rose & we fell, lust rose, and we fell, &c.

Were Egypt as light as Goshen, we should have idolaters as joyful as true worshippers, but there is palpable darkness, tedious, fearful, and of long continuance in Egypt, clear light only in Goshen: therefore fly Egypt, but if thou live in Egypt, that is, walk in darkness, or commit wickedness, though thou sin in the dark, the light will bewray thee, and thy conscience will accuse thee, and condemn thee for it. Therefore now give over darkness, and arm thee with light, for our life shineth like the light, therefore now we should be Israel, for Israel is revolted.

But many scrolles may be written of our sins, and thus the Gentiles are as Gentiles still. He that believeth not the word, is an infidel, he that believeth not God, is an Atheist, he that worshippeth anything more then God, is an idolater: every man's conscience shall condemn himself. Yet men will leave godliness for riches, but they will not leave their riches for godliness. What madness? Yea the Jews never served God at any time with such devotion as many do now their gold and their riches, ô intolerable wickedness! For many there are which could be content never to die, but live ever here with their riches and pleasures.

And is not the godly more dispited for his godliness then the wicked for his wickedness?

Are not the members of Christ more hated, and worse entertained by us then the limbs of Satan? So dearly doth everyone love sin, and draws sin upon sin, till there be a chain of many links and monsters therein drawn most loathsome. And though we of our selves run swiftly to hell, yet the most drive us to make us hie faster, they come unto us and say, your fathers loved us well, and said unto us, if you will be fair, you shall be wise, if you will be drunk you shall be rich, &c. Yea everyone pointeth at, and showeth us the way which leadeth to destruction: and how few are the number of them which show us the way of virtue and godliness?

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

How fine would be the way of virtue, if you would pare away the rubs that are in it, if you would take away all occasions of sin, and give it gall to eat, & when you have done so, set a crown of thorns upon the head thereof, and when you have thus crowned it, make it carry the cross, and when it hath carried the cross condemn it, and when you have condemned it, put it to death, and when ye have put it to death, bury it: and when you have buried it, roll a great stone upon the head of it, and set watchmen to keep it, even fasting and prayer, that it may never arise again to reign anymore, the which the Lord for his mercy sake grant.

THE CALLING OF IONAH.

YOu have heard the sweet song of old father Simeon, like the pleasant song of a sweet bird before her death, setting forth the joy of the righteous which embrace Christ Jesus. Before Christ Jesus vouchsafed to come unto us, we would not come unto him, but in all our doings we wrought our condemnation, and through the innumerable heaps of our iniquities, labored to drive him without all hope of mercy from us. So we continued like flies which flutter about the candle till they have consumed thenselves. When we had done as much as in us lay to drive him away frō us, then he saved us, & recompensed good for evil unto us. So that if God had loved us no better then we loved our selves, we might have perished in our sin, and our blood should have been upon our own heads. If Christ be the light of the Gentiles, let us embrace him, and everyone walk as becometh the children of light: but many do shut their eyes against it, lest they should see, & not only many smother their own light: but the Sun saith unto the Moon, shine not, & the Moon saith unto the stars, be not bright. And many have smothered their light so long, that the damp hath put out the candle, and thus they labor to bring the darkness of Egypt upon Goshen: so that their eyes have forgotten to see, & so many go out of the way because they would not look upon the candle, and the devil giveth to everyone that which he wisheth, so it may be for his hurt. But who can but pity, that with the same Manna which cometh from heaven and feedeth many to life everlasting, so many are poisoned and find in it nothing but the savor of eternal death.

The Jews had no cause to envy our light, for he gave them glory: he was poor, and yet he gave them riches: he was counted base, and yet he made them honorable, he was contemned, and yet he made them beloved: they were full of darkness, and he brought them light, but they contemned this light, & so procured their own condemnation. And therefore now it is come to pass, that they are become vagabonds upon the earth, & most contemned of all other nations, and every people have a dwelling, whereas since they prophesied evil unto themselves, saying, his blood be upon us and our children, goodness hath put on the face of bashfulness amongst them.

If thou embrace Christ as Simeon did, then Christ is thy glory, but if thy glory consist in beauty which fadeth, in gay cloth which weareth, in wealth which wasteth, or in gold which rusteth, then Christ is not thy glory.

We have gone long with an old man, & now we have lost him, but we are loath to part with him, he is such a good companion, nevertheless we hope to find him again in Jonah.

We have gone but slowly with him as with an old man that is not very swift of foot, but now we must run with Jonah as with a post, lest Nineveh be destroyed.

I need not to show the authority of Prophets, but concerning their sorts and difference: there are three sorts of Prophets. The first were such as called upon the name of the Lord in prayer for the people, and received an answer from the Lord in the people's behalf, of which sort was Samuel, and these were called Seers. A second sort of Prophets were such as God raised to expound the law & declare the will of God unto the people, when the Priest and such as should do so, were slack in their callings, of which sort was Isaiah, Jeremiah, Ezekiel, Daniel, Hosee, Joel, Amos, Obadiah, & the rest of the holy Prophets. A third sort were such as have been since Christ, working such like effects, of which sort was the Prophet Agabus, of whom mention is made in thee leuenth of the Acts and the 28. verse.

Now in the second sort of these, Jonah, whom God sent to declare his will unto his people, unto whom also the Lord did reveal the subversion of kingdoms, the overthrow of Tribes, the captivity of Nations, the calamities that were to come unto the sons of men for iniquity and rebellion against God.

As all wise men were not borne at once, nor lived together: so these holy Prophets have not been at once, but were raised up by the Lord God, some here, some there, according to his pleasure, and as he saw the people stand in need of them by reason of the corruption of the times.

And furthermore, the Lord hath not at any time revealed unto one of these, all things that might be revealed, but as much as was sufficient for them everyone in their times and places. Neither hath any of them told as much of the will of God as might be declared, nor fully expounded his laws: but the Patriarchs left some to the Prophets, and the Prophets left some to the Apostles, but they have left none for us, but they have all seft open the whole will of God unto us, and every Prophet now bringeth only gold, myrrh, and frankensense, like the wisemen which came to see our Lord.

There are three things which moved me to take this story in hand above all others. First because you know the story, and therefore can the better conceive of the matter as I go forward with it. Secondly, because it is brief and doth contain a great deal in a little. Thirdly, because it is most agreeable for the time and state of this sinful age wherein we live, and therefore most convenient for us. It is manifest that Jonah lived in a very troublesome time, namely in the time of Jeroboam the son of Joash king of Israel, a wicked king, though not he which is called the Jeroboam that made Israel to sin. For of this second Jeroboam in whose time he prophesied, it is written. 2. King. 14. 24. he departed not from any of the sins of Jeroboam that made Israel to sin, which commendeth the holiness of Jonah, in that he in the midst of the corruptions wherewithal the people were overflown, was uncorrupted and unspotted, and called to be a Prophet among the people of God. For he had prophesied in Israel before he was sent to Nineveh, as the word also doth argue, which layeth open and magnifieth the great love of God, in that he sent a Prophet to admonish his ungodly people, when as he should have sent a thunderbolt to terrify them, or rather utterly to destoy thē: so that there mercy stepped before judgment.

His name was Jonah, which signifieth a dove, which admonisheth us, that as we labor to be as wise as serpents, so we should also desire that we might be as simple as doves. His fathers name was Amittai, which signifieth truth. I would that truth were every preachers father.

There are two special things contained in this history. The first, the great mercy of God shown to three sorts of men: the Ninevites, Jonah, and the mariners. In respect of the Ninevites, that [sorts of men 1] he sent a Prophet to Nineveh a City of the Gentiles, which were strangers from the covenant, from the promise, and strangers from the common wealth of Israel, and converted them by his preaching, and so spared them now. In regard of Jonah, [sorts of men 2] that being, for his disobedience in flying to Tarshish, when he was sent to Nineveh, thrown into the sea, he prepared a great Whale to swallow him, and in his belly even in the bottom of the sea, where there was no hope of life for him, preserved him, and after three days delivered him thence safe, and then cast him not off, but continued him in his calling, and wrought powerfully by him, both in the ship converting the idolatrous mariners, and in Niniuy, humbling the king and the whole city: and lastly when he [sorts of men 3] had most unworthily doubly murmured and justified himself against God, he contented himself with gentle and mild reproof of him. In consideration of the mariners, that having been idolaters all their lives, and now in danger, giving the honor of God to their own fancies, God yet converteth them, so that they called upon him, and sacrificed, and made vows unto the true God, and by his mighty power having the wind and seas calmed, were then and forever saved.

The second thing is Jonah's fall, and rising again. His fall, first sinning, both flying from God, and murmuring, and therein justifying himself: secondly sustaining his punishment manifold, and long fears, casting into the sea, & continuing in the Whales belly three days, and afterward his reproof and conviction. His rising, first repenting in the ship in the belly of the Whale, and being cast out of it. Then also faithfully discharging his duty, crying against Nineveh courageously.

We have seen Jonah a far off, if we would we might see him nearer. He that receiveth a Prophet in the name of a Prophet, shall receive a Prophets reward. Therefore let us prepare our ears to hear, and receive the word of God preached by his Ministers, and let us think that Jonah is come again to our houses to preach, and whether it be forty days, or forty weeks, or forty years, they that live like Sodom, shall be punished like Sodom. But as our Savior said to his Disciples: Pray that your flight be not in the winter; nor on the Sabbath: so say I unto you, pray that the Lord's coming be not on the week days, for if he come then, how should he find you? Therefore I pray you learn at least now, and give good ear, that ye may hear sufficient for all the week.

Herein I observe that Jonah went not before he was sent: for going to preach unto the Gentiles, it was needful that he should have a special calling and commission from the Lord himself: for it was unmeet to cast the children's bread unto dogs, unless he had a special commandment from God so to do.

None ought to take upon him the function of preaching in the Church, unless they have their warrant or authority from God, as Aaron had. And although they have not their authority in that form & manner as Jonah had his (namely) as it were by word of mouth, even from God himself, Arise and go to Nineveh: yet they must have their warrant from him, else their calling is unlawful.

But now here is another authority crept into the Church, that makes so many Idols, which have eyes & see not, tongs & speak not, ears & hear not, & that is this, Whē one stalleth up another into Moses chair, not having Moses rod, nor Moses spirit. But this gal will not hold spurring. Further I observe, that as the word of the Lord came to Jonah; so the word of the Pope came to his Priests, Jesuits and Seminaries, but so and in such sort many times, that they are drawn to Tiburne while Masses are said for them at Rome.

That which came unto him was not always with him, but so it was, that when the word of the Lord came unto any of the Prophets, then they were well furnished with ability, to teach, to preach, to reprove, or to command whomsoever the Lord would have so handled. As by example: Nathan the Prophet bad David the king that he should build a Temple. 2. Sam. 7. and 1. Chron. 17, And a little after he came and bad him that he should not build it. Where we see, that when he bad him build it, then the spirit of the Lord came not unto him to bid him so to do. And therefore the spirit of God came unto him the very same night, and bad him that he should go to David, and bid him that he should not build it. For this is evident▪ that as God himself is constant, so his spirit and his word are constant, and therefore never saith and vnsaith one thing.

Again the Prophet Elisha said. 2. Kings. 4. that the Shunamits heart was grieved, but the Lord had hid it from him, and had not as then declared the same unto him: which doth note unto us, that the same word whereby the Lord hath, and doth reveal marvelous things unto his Prophets, was not now upon him, neither is always upon any Prophet, but according to the will of God it comes unto them, to reveal unto them what he would have them to do, and when it pleaseth him.

Also Daniel said that the Lord did not reveal the kings dream unto him, for any wisdom that he had more then any living, but only for the kings sake, and for the poor people of God's sake: and so you must think of us that are the Ministers of the Gospel, that the Lord doth not reveal his will unto us, for any wisdom or worthiness that is in us, more then other men, but for your sakes, and that we might reveal it to you. Therefore hear us even for this cause, because the Lord hath revealed unto us these things for your sakes and good. From the calling we come to the charge.

God cometh and findeth us all asleep, then he bids us arise, for they are not fit to convert others, which are not yet converted themselves, according to that saying of Christ to Peter: When thou art converted strengthen thy brethrē, teaching them by your experience. Now a days men take upon them to reprove others for committing such things as themselves have practiced, & do practice without amendemēt, notwithstanding their diligence in teaching others their duty: they can teach all the doctrine of Christ saving three syllables, that is: Follow me. Therefore these are like some Tailors, which are very busy in decking and tricking up of others, but go both bare & beggarly thenselves. Yet they will not let us pluck out the mote that is in their eyes, until we have plucked out the beam which is in our own eyes.

Nineveh was the greatest and the auncientest City in the land of Assyria, and the name of it signified Beautiful, which name was given it rather for the greatness & beauty thereof, then for the name of Ashur, which was the builder and fitst founder thereof, as we read in the book of Genesis. It had a fair name, but foul deeds, like this City.

God would not suffer any people to be untaught, therefore he hath written his name in great letters easy to be read of all. The heavens declare the glory of God, and the firmament showeth the work of his hands. They have no speech nor language, without them is their voice heard. Their line is gone forth through all the earth, and their words into the ends of the world. In them is manifest for all what may be known of God. For his eternal power and God-head are seen by the creation of the world: but especially he teacheth some by his word also. Therefore he sent unto the old world Noah, Lot to Sodom, Moses to Israel, and here Jonah to Nineveh. But when Paul with Silas and Timothy had gone throughout Phrygia, and the region of Galatia, they were forbidden of the holy, Ghost to preach the word in Asia. Then came they to Mysia, and sought to go into Bithynia, but the spirit suffered them not.

The Jews would not hear the word of God by Jonah, and therefore the Lord sent him to Nineveh. They that grieve the spirit, quench the spirit. Then goes the Prophet from Samaria to Nineveh. The word was in Samaria, it went thence to Nineveh: the Gospel was at Ephesus, it is gone out of that City, it is come into England: but it may depart from England again. If any think that he standeth, let him take heed least he fall.

But the Prophet goes from Samaria to Nineveh, that was both to shake off the dust of his feet, to witness against them their obstinacy and hardness of heart: and secondly to let them see that the wickedst Gentiles were more righteous then they, in that they repented at the voice of one Prophet, yea and that with one Sermon: whereas themselves refused, and resisted all the holy and worthy Prophets that God sent unto them. And thirdly it may be to signify, that the Jews for their contempt and negligence should be rejected, and the Gentiles should be received into the favor of God, that they might be an holy and sanctified people unto the Lord in their stead.

Nineveh had. 1500. towers in it, as some write, and 120000 little children, as it is noted in the end of this story. Therefore it may well be called a great City: but the greater it was, the more ungodly it was. For as one mā taketh sickness of another: so one man is infected by the wicked words and ill example of another, and so taught to sin the more, till the measure of sin be full.

First God biddeth him, Arise and shake off all impediments, and then to go and call them to the battle, and now he bids him cry out against them, and so terrify them. Every Prophet is a crier, as appeareth where the Lord biddeth Isaiah to lift up his voice like a trumpet. Every Prophet must both be plain and bold, and this many times maketh the poor servants of God to speak their minds as plain & bold as if they sat in judgment. John was a voice, a voice would not serve, he was the voice of a crier, and yet he could not make all the crooked straight, nor the rough plain.

And because all the Preachers of the Gospel should cry, that is, preach zealouslie, in the second of the Acts it is written; The holy Ghost came down in fire, & tongues: but this fire is quenched, & the tōgs are tied up, so that they who should cry are stark dumb: but though they cannot speak, they can see, they can see if a great benefice fall, though it be a hundred miles off, and Pharaoh had more care of his sheep, then we have of our souls.

If preachers were not deaf, they needed not to cry one to another, but such is the dumbness of Preachers, & the deafness of all sortes of hearers, that there is great slowness of followers, so that there is but little good done, and but a few fruits gathered. If ye were not deaf, we need not to cry, but because ye be dull of hearing therefore we cry with mouth, with heart, with hand, with foot, & with all the powers of our bodies unto you, & yet how little do you regard it? But are not ye commanded to hear as well as we to cry? yet the cock croweth when men are fast a sleep, yea the cock croweth, and still Peter denieth his master.

Before you cry unto the Lord, hear what the word crieth unto you, and let not your works cry for vengeance while your tongues cry for mercy.

When men hear the Preacher speak against pride, hypocrisy, covetousness, or any other sin, then they look one upon another, as though it belonged not unto them: but who can say his heart is clean?

Our sins buffet God on every side, as the Jews buffeted Christ, first on the right side, then on the left side, and never leave till they have provoked him to cry against us.

When God cries, then we should weep, considering wherefore he cries: for there is nothing that can provoke the Lord to cry, but sin, and that he ever crieth against. Do what you will, and say what you will, and the Lord will not be offended with you unless you sin: but if you commit sin, he is just, and therefore will not leave till he have by crying slain either you, or sin that reigns in you. For as an angry man ever pursueth that which he hateth, until he hath destroyed it: so the Lord crosseth and followeth us with his judgments, until he hath slain that which most deadly he hateth, sin.

Reproof is the necossariest office, yet it is least regarded, yea most abhorred For now we think, if one reprove us, he hateth us. But the Lord saith. Levite, 19. Thou shalt not hate thy brother in thine heart, but shalt reprove him, and suffer him not to sin: noting thereby, that if we flatter any in their sin, or see them sin, and not reprove them for it, it is a manifest sign that we do it of hatred, how great love and good will soever we pretend toward them: seeing the matter tendes to the hurt of their souls, and the offense of God.

Yea if a Preacher reprove sin, he is thought to do it of hatred, or of some particular grudge: and to be too busy, too bitter, too sharp, too rough, and therefore say, he should preach God's love and mercy, for he is a preacher of the Gospel, he tells us of and threatens with the law, and so throws us down too low, some to despair, as though we preached the law only, or chiefly, and not the Gospel also continually, to them that loath and strive against their sins, though they sin grievously. Others as though they were galled, will say, let him keep his text, or they will say, he is beside his book, as though no text in Scripture reproved sin, and so of all doctrines the doctrine of reproof and reprehension of sin is most contemned, and least esteemed. But let a preacher preach dark mysteries, or profane speeches, or unprofitable fables, or frivolous questions, or curious inventions, or od conceits, or brainsick dreams & any of these will be more welcome unto thē then reprehēsion which is most profitable and necessariest of all. Balaam's asse never spake but once, and then he reproved. Then if Balaam's asse reproved Balaam, how much more ought Balaā to reprove asses, or such as will be no otherwise then beasts in their behavior? But persuade yourselves beloved, which is most true, though we speak as if we were angry with you, & threatē as if we would hurt you, & cry against you as if we hated you, yet we love you in the dearest blood we have, and therefore though with persecution, we preach the law to lead you to the Gospel, we preach judgment, that you may find mercy, we preach hell to bring you to heaven. Whatsoever & howsoever we preach, we do all to fil your hearts with joy in believing, and having made you fruitful in all good works, present you without spot, nay glorious also as a Virgin most beautiful, to the Lord of all grace and glory, Christ Jesus.

Hitherto we have heard of Jonah called, and charged to cry, but what should he cry? Indeed it is not expressed in this place. But what then? why then the Papists may say that he was charged to cry against them for neglecting their traditions. Assuredly they may with as great truth and as much probability as they do, gather out of diverse places of the New Testament, that they ought to be observed. But Jonah hath not left it doubtful what he was to cry, for in the third chap. verse. 2. the charge is repeated, and thus expressed: go and proclaim against it the proclamation which I spake unto thee: he was thē to cry what God had cōmanded him. O that none would cry but what God hath commanded.

But what did God command him to cry? even that which he afterward cried, Yet forty days, and Nineveh shall be overturned. Ouerturned? yea ancient Nineveh, fair Nineveh, proud Nineveh must be destroyed. No man sits so high, but destruction sits above him, and will fall on all that persist in their defection. Justice would have come against them, before it cried against thē, but God the most gracious would have them cried against, that they might cry out woe and alas for their sins, so preuēting deserved and threatened vengeance: for they hearing the cry of God cried out of themselves, and that in great humbling to God: so God heard their cries, and took pity on them.

Isaiah was commanded to cry, and he cried. All flesh is grass, yea all the glory thereof like the flower of the field. The grass withereth, the flower fadeth when the spirit of Jehovah bloweth on it. Surely the people is grass. John was commanded in the spirit of Elijah to cry, and he cried, Prepare the way for Jehovah, make even in the desert a path for our God. And Jonah was commanded to cry, and he cried. Yet forty days, and Nineveh shall be overthrown. All the preachers of the Gospel are commanded to cry and that allowed, not to spare, to lift up their voices like a trumpet, to show God's people their defections, and the house of Jacob their sins. And then also, if they thereby be truly humbled, to proclaim unto them, their iniquity is pardoned, they have received of the hand of Jehovah double for all their sins: It is required of the disposers of God's secrets, that they be found faithful. And woe to them that love the pleasures of sin, more then the glory of God.

For their wickedness is come up before me. For, &c. We have heard the charge it self given, heavy news, that a most beautiful City, a most rich City, a most populous City, and a most ancient City, must be overturned, and that within forty days; what is the cause? their wickedness is come up before me: As if he had said, Nineveh hath followed her lusts, and forgotten the law, to satisfy her desires, she hath notoriouslie despised her sovereign, defied all well meaning, all good dealing: and this is known to the just judge, and at his bar she is arraigned, and her accusers stand crying at the bar for justice. Therefore she may no longer be forborne, execution of justice must needs be done: let her therefore prepare for death, and that she may, Crie against her, yet forty days & Nineveh shall be overturned: for their wickedness is come up before me.

When God sends criers unto a people, it is a most manifest sign that their wickedness is come up before him, which doth cause him thus to exclaim, thus to cry out against thē. And then if they will not repent whilst God's criers continue crying amongst them, the Lord of hosts will rise up in arms against them.

Will you see the Ninevites sins in a scroll, that withal, you the daughters of Nineveh may see, that wealth and wickedness go together, prosperity, and security kiss each other? Nineveh (saith Nahum) was like a pool of waters, most populous, and full of all store, which to increase, it wholly was full of lying, deceit, and fraud, full of robbery, oppression, and all violence, a bloody city: whereby it increased in wealth, they flourished in honor and glory, and therefore as Zephaniah hath it, was a rejoicing, a rioting City, sat securely, and proudly contemned others, saying, I am, & none is besides me. Moreover it was the mistress of witchcrafts, a most Idolatrous City, yea sold people through her whoredoms, and nations through her witchcraftes, & made other Idolatrous like her self, as 2. Kings. 16. 10.

Sin mounts up on high, like the tempter which led Christ unto the top of the pinnacle to behold all the pleasures of the world at once, and then because we have fallen down before the God of this world, and tempted the God of heaven, whether he be just or no, therefore wrath speaks out of the fire, now thou hast taken thy pleasure, thou must take also thy punishment.

A most heavy and grievous thing it is, if you knew what you are doing here, and what your sins are doing at the bar of God's just judgment. For even now before you came hither, you were serving the devil in sin, but now it is too late to speak of it, and where are they now? flesh and blood could not stay them, nature could not stay them, pleasures could not stay them, riches could not stay them, nor they could not stay themselves, but they are ascended up before the face of the eternal God, to stand at his bar and cry for vengeance to fall upon us, for committing such heinous sins against the majesty of God.

An arrow is swift, the Sun is swifter, but sin is swiftest of all: for in a moment it is committed on earth, it comes before God in heaven, & is condemned to hell. For though Nimrod could not climb up to heaven, his sins flew up to heaven: & though we stay below, our sins ascend high, like the tower of Nimrod, but they fling us down to confusion, and we become Babel. For when we sin we are as the shell fish which the Eagle taketh, and flieth into the sky with, and then letteth it fall upon the rocks, and so dasheth it in pieces, and then devours it. For the wrath of God taketh us up on high, and throweth us down low upon the rocks of shame and contempt, and terror of conscience: and so having crushed us, and bruised our very bones, consumes us with double death, the grave devouring us, hell swallowing us.

To them which ask, how our sins ascend and fly up afore God, I answer, God here speaks unto us after the manner of men, who cannot see a thing afore it be brought unto them, even where they are, and before them. So that hereby is signified God had seen their wickedness.

We fast as before him, we pray as before him, we give alms as before him, and we do every good thing as before him, because we do it freely, and as it were, not caring who looks upon us. But we sin as behind him, because we hide and cloak our sins, and commit them in secret, loath that men should spy thē: our conscience in such actions accusing us, and instantly telling us, we are about that which we cannot justify. And we suppose that we sin behind him, because we sin here below, saying with our selves in the consideration of our blinded hearts, as Eliphaz accuseth Job to have said. Is not God in the height of heaven? and see the highness of the Stars, how high are they? Therefore how should God know it? Should he be able to see through the dark? The thick clouds are a covering to him, that he may not see, and he walketh up and down the round circle of the heavens. But then chiefly we imagine that God beholds us not, when men cannot see us: as if God could not know, what man cannot espy. But let us not deceive our selves, for God seeth not as man seeth. Man can see but only outward things committed in action, but God seeth, and knoweth, and searcheth the secretes of the heart, yea the secretst thoughts and imaginations of it. Again, man can see but one thing at once, he cannot turn his right eye one way, and left eye another: he cannot see before him and behind him with one look: but God seeth all things at all times. Though we sin as closely as we can for fear of hatred, or shame of the world, or for any other respect: yet God saith, your sin is come up before me. For though we cover it, and hide it, and color it, yea and as it were bury it as well as lieth in us, yet all is open unto him: therefore he saith, your sin is come up before me.

For when we speak evil, he is all ears to hear us, and when we do evil, he is all eyes to behold it. Therefore ô foolish man, do not think that God seeth not which man seeth not: for when he looks up, he sees all below also, and when he looks down, he sees all above also. If he should not, much wickedness should lie in darkness unrewarded, and men should not be terrified from sin, but rather by the example of others allured to sin freely secretly. For Ananias might have gained by his craft, if God had not seen his heart, which men saw not: but God saw his distrustful and dissembling and corrupt heart, therefore he lost his goods and his life too.

If God had not seen that which men see not, Gehazi might have gained a bribe for his labor, when he ran after Naaman the Assyrian, and told him a lie for his profit. But God seeing his fetches, which mē saw not, turned his bribe to a leprosy, & so made him a leper for his labor. A fearful example for such as take bribes: yet many care not what bribes they take so mē see it not.

The man that said, Be merry my soul, and take thy pleasure for many years, might have done it, had not God seen him: but he espied him falling to godless security, & threatened him, that night to bereave him of his soul. Forget it not ye that abound in wealth, whose cup runneth over. If God had not seen Achan take up the piece of gold, he had kept it to himself for his labor, and no man should have known where he had it. But God seeing it (though closely done) rewarded him with shame in the sight of all Israel. O Lord what is man that thou so watchest him! Achan would never have stolen if he had known that God did see him. Gehazi durst never have taken a bribe, if he had thought that God beheld his doings. Wilt thou steal the owner looking on thee? Wilt thou speak treason in the kings hearing? Neither would we lie, nor swear, nor steal, nor hurt, nor be profane at any time, if we considered that the Lord seeth us, and remembered that he watcheth us: if we would do thus, sin might go a begging for want of service. Therefore if you will mark but this part of my Sermon, that God seeth all, you would refrain from those things secretly, that are to the offense of God, which you for fear or shame will not do before men: and you would say even whē your hand is at it, I will not do it, because the Lord seeth me. But as when we sin though in secret, he is all eyes to see us, and when he sees it requisite to make some examples, to teach all that when man cannot or will not discover us, he will show that he saw us, thē he is all hand to punish & plague us, & in the end to root us out frō all our pleasures: so whē we reap̄t, he is all mercy & love, & whē we amend our lives, & leave all our wicked ways to walk before him ever after in holiness, then he is all truth and righteousness to forgive us all our former wicked life, and to wash us from all our uncleanness. Now therefore repent thee of all the evil that thou hast done, lament it truly, run and hie thee as fast as ever thou canst to the throne of grace, prove whether thy repentance will not as boldly stand before God, & as powerfully cry for pardon, as thy sins speedily came up before God, and vehemently cried for punishment. No doubt the Angel that cried fallen is, fallen is Babylon the great, Revel. 18. 2. though he cried vehemently with a loud voice, cried not so audibly as thou shalt hear the spirit of truth crying and assuring thee thy sins are forgiven thee, the God of glory loveth thee, sin shall no longer reign in thee, no evil shall hurt thee, no good thing shall be wanting to thee, all things shall work together to the best for thee. Wilt thou anymore? he shall ever dwell with thee, in whose presence is the fullness of joy, and at his right hand pleasure for evermore. Repent therefore, but repent truly, loath all sin, grieve that thou hast committed any, fly every sin, yea whatsoever occasions of it, and all appearance of evil: but love the truth also, and follow all holiness, and as much as in you is, have peace with all men, and the God of peace will increase your peace in Christ Jesus.

All which even this point that we speak of, viz, Whatsoever we do God seeth us, must sufficiently assureth us of: for this so often repeated speech. Revel. 2. 2. 9. 13. 19. and 3. 1. 8. 35. I know thy works; is spoken as to rouse the dead Sardians. 3. 1. and to heat the luke-warm Laodicās 3. 15. so to commend the faith, hope, love, patience, &c. of the other Churches, and so to stablish and set them forward therein, knowing he is just, and a liberal rewarder of them that seek him. Heb. 11. 6.

Their wickedness is come up before me. Sin once committed castes no doubts of coming presently before God: but the thoughts of the heart of the carnal man thinking of the way to heaven, are the faint spies that went to see the land of Canaan, which say, that journey is farther then you are able to go all your life, the way is like a thicket, & the door like a needles eye: therefore it is impossible for you to come thither. But when you send faith, hope, and love (those messengers of peace and truth) they will bring you word, saying, your ruffes must be ruffled, and your fardingals crushed, pride must be put off, and other sins, & none shall be kept out of heaven, but such as love the world better thē heaven, or such as will take their sins with them: for they be vnseeming the fashion of that country; so that ere we come thither, we must leave them like the shadow when we go into the door, and we must shake hands with them, and bid them farewell.

THE REBELLION OF IONAH.

THE charge given to Jonah hath hitherto been spoken of, now it followeth to be shown, how it was by Jonah discharged. First Jonah rebelliouslie neglected it, then being chastized, & so repenting, he faithfully discharged it. First therefore let us consider his rebellion, afterward we shall see his correction.

We cannot stand to speak of Tarshish, nor what it is to fly from God, but this shall be our meditation. Jonah the Prophet was commanded to go to Nineveh, and there to cry out against sin, to preach against pride, and all kind of ungodliness, thereby to reclaim them, and stir them up, in laying open their sin, and the punishment which hanged over them, that they might speedily repent, and so turn away from them the wrath of God thereby deserved. How beautiful should have been the feet of him that should have brought so powerful a message, as should have wrought such an happy effect! How blessed should Nineveh have been when the Lord had vouchsafed them so great mercy? but still one fly or other mars the whole box of ointment: as soon as he was commanded to go thither, Satan stood in the gap, and enticed him to go to Tarshish, for he thought, that if he could let Jonah from going to Nineveh, then first of all he should put a singular Prophet out of God's favor, and bring upon him some judgment, not only inward, as torment of conscience, decay of gifts, or the like: but visible also, whereby the people to whom he had preached might think he was some false Prophet, as they are ever ready to condemn for hated of God, whom they see grievously afflicted. And so secondly the people should be hardened in their sins, and obstinately contemn ever after, him, his like, and their preaching too. And thirdly the goodliest, the most populous, and the wealthiest City in Assyria should be destroyed, the good with the wicked, the young with the old, one with another, all should unrepentant die in their sins, and so the very Angels in heaven should mourn. So that he thought he should by stopping Jonah, every way gain well by his labor. Therefore he comes to Jonah, he flatters him, he tēpts him, thus he begins with him; It is good that men look before they leap, hast makes wast, words are not always to be takē as they properly signify: one thing is often̄ spokē & another meant: but thinkest thou God meaneth thou shouldest go to Nineveh? Why? doth he regard Idolaters, and his professed enemies, so that to have them admonished of their ruin, he will bring shame upon his own people? for the very going of a Prophet from Israel to preach to Nineveh, must needs proclaim that there is more hope of most sinful Gentils thē of natural Israelites. And how couldest thou seem so to think of thine own nation, thine own brethren, thine own blood, the chosen of God? or if thou do, shalt thou not thereby procure their utter hatred forever, and make them to detest both thy person, and whatsoever thy preaching, whatsoever thou hast heretofore, or hereafter shalt teach them? What? for thy faithful prophesying here among God's people, will God thinkest thou recompense thee; thee whom he hath made reverend, and to be honored of Kings and Princes of Israel: recompense I say thee with shame and contempt among heathens, yea with a cruel death, or with a more miserable life? For what other success may be hoped for at the Ninevites hands of such a message by thee? for thou knowest they have all Jews in contempt: therefore when thou shalt come among them, and tell them not these few words only, and in this form which God hath spoken them in, for if thou so do, who will not count thee rather a mad man then God's Prophet? but at large, that there is one all-seeing, most just, almighty, and everliving and no moe? and so all their gods are no gods but Idols: and that they above all other have given his glory to stocks and stones, worshipping them for God's, alluring and enforcing others likewise to dishonor him: that they have abused his blessings most unthankfully, most ungodly to all excess, and are most proud contemners of their betters, and most notorious drunkards, gluttōs, fornicators, adulterers, thieves, oppressors, witches, murderers, and the like, and therefore have so provoked him that is most merciful and patient, that he will without all pity destroy man, woman, young and old, high and low amongst them, yea their very city also, and all that is therein, whereby they have been so wicked, and that within forty days. When I say, thou being a Jew, shalt tell them this, thus in despite revile (for so they will take it) thus utterly condemn them and their gods; will not the best of them mock and despise thee? will not the rest gnash their teeth at thee, be ready to tear thee in pieces, put thee to exquisite torments, condemn thee to some horrible death, or continue thee in intolerable pains, in a most bitter life? No question. Think not therefore that thy good God, thy most kind and tender father will recompense thy faithfulness, with sending thee so far to sustain such misery. It were impiety to think he willed it, it is blasphemy, treble blasphemy to think he cōmaunds it: for it is to condemn him of unkindness, for thou hast shown fervent love: of untruth, for he hath promised it should go well with the just: of injustice, for godliness should have the reward due only to wickedness. Yea he should seem contrary to himself, to charge thee cruelly to murder thyself, which hath commanded all to kill none, if he should will thee to provoke that bloody City so. But the very thing itself also argueth, God meant nothing less thē to commit thee to such danger, or that thou shouldest do to the proud Ninevites such a message. For to what end shouldest thou so cry against that City? to make them fly, & so to free them from destruction? How shouldest thou then not be found a false Prophet and God a liar? What then? To bring them to repentance & then to spare them? How should not God so again be found untrue, & thou his lying messenger? What then? To convert them, & so to destroy them? What justice were that? & how contrary to his promise to Solomon? Sam. 7. 14. Therefore it is manifest God meant not thou shouldest go and cry so against Nineveh: but signified that thou wert as good, for any good may be done here, to exclaim so like a frantic man against Nineveh, as to preach in Samaria any longer now. Men here are so hardened that they contemn all, partly are so cloyed that they loath all, the best part little esteem all that is preached: of none is the word accounted precious, of none reverently heard: and therefore thou shouldest for a time, to make the word precious, & to sharpen men's affections towards it, give over preaching here, and where thou wilt refresh thyself a while. Now here thou mayest not be idle: at Tarshish thou mayst be quiet: thou mayst at Tarshish that famous City, among the strangers of many countries hear many strange things, much delight thyself in the variety of their manners, in the abundance of all things with great pleasure live. No time so fit as this to see the world. At Iapho thou canst not want shipping thither. Seeme not to make small account of this kindness of God, defraud not thyself of thy granted good.

Thus Satan is ever crossing, tempting enticing us when we are or should be addressing our selves to do the will of our God. So was Moses, Jeremiah, Ezekiel, Nehemiah, Christ himself tempted, being about most notable works. What said our Savior to Peter? Satan hath desired to sift you and winnow you as wheat. Who are these whose peril Satan so earnestly desireth? even Peters, and James, and John's. No marvel, for Christ himself though acknowledged the son of God, was most fiercely assaulted of the tempter forty days, and then indeed was left, but it was only for a season. Luke. 4. 13. Therefore never dream of a truce with Satan whosoever thou be, whatsoever thou art about to do. For the enemy, the envious foe, the tempter, the false accuser goeth about continually seeking whom he may devour.

Now his manner of tempting is, first and most usually with flattering, but yet very often with most terrible threatening. For whatsoever we do or feel, cometh from one of these three spirits, the spirit of Satan, the spirit of God, or our spirit. Now our own spirit of itself is always occupied about worldly things, seeking delights in pleasures, not disquiet by threats. The spirit of God is gentle, loving, and meek, not forcing, nor threatening. Therefore Christ saith, If any will follow me, let him deny himself, and take up his cross daily, &c. And mark his spirit, he saith not, you shall follow, but you shall deny yourselves, and take up your cross, but if any will follow me, let him deny himself and take up his cross: (let him.) The same is to be seen in the Canticles, where he saith; Open unto me my sister, my love, my dove, my undefiled. For mine head is full of dew, and my locks with the drops of the night. For when she opened not unto him, making most unmeet excuses, though he had most lovingly prayed, and lively urged her to open, and she most unkindly, most unworthily had denied, yet he went his way mildly, without any threats. But the spirit of Satan takes another course. For when by lying, and deceit he cannot allure to sin, he threatens most fearfully with sin, grief or loss of goods, solitariness, and want of pleasure, and sometime by his ministers, limbs of his own likeness, he threateneth death and earthly torments, whatsoever they may inflict upon any. Christ saith, If you will follow me. If you will: but he saith, I will make ye follow me, & do as I bid you, you shall have fire & fagot, scalding lead, and burning pitch, if you will not follow me, you shall, whether you will or no: we will make you to do as we command, saith his eldest son Antichrist, usurping authority over nations, & inflicting torments on the saints. His order of tempting is first to make us doubt of the word of God: whether such & such doctrine be true, such and such an action be commanded, such & such a promise, such & such a threatening be certain. Then secondly he falls to flat denying of it, this doctrine, these promises, these threatenings are false: this thing is not commanded, this action is not condemned. And then comes he in with his contradiction, contrary assertions, and countermands. For there is no commandment of God, but the Devil commands the contrary, and he is ever gain-saying that which God saith. For our God saith unto Adam, if you eat of the forbidden fruit, you shall surely die: the devil came, and he told them, first it is not certain you shall die, then you shall not die, then thirdly you shall be as God's knowing good from evil. God saith, submit yourselves one to another in brotherly love: the Devil saith, first, you need not to abase yourselves so much, secondly you should not yield to others, then thirdly, advance yourselves, and contemn others. God saith, Love thy neighbor as thyself: the devil saith, first love little and outwardly, then love none but thyself, then thirdly, hate thine enemies, envy thy betters, disdain thine equals, despise thine inferiors. God saith, labor for the food which perisheth not: the devil saith, first care not much for it, then secondly contemn it, then thirdlie stir not an inch for it. God saith, Forsake the world, the Devil saith, first neglect not the world, then love the world, then thirdlie give over yourselves to the world, above all follow the world with all the lusts thereof.

Now the means whereby the devil tempts, are arguments fetched, some from the wit and reason of man, or from the customs of the world: some from the holy Scriptures, either corrupted, or wrong applied. Now in consideration of the persons, then in regard of the thing it self, &c. In respect of the persons to whom he should preach, and himself, Jonah is here tempted, and so thus reasoneth with himself: I have long preached unto the Jews, which are the chosen people of God, and seeing they will not hear me, it is in vain to preach unto these Gentiles, which never heard of God or godliness, and therefore will esteem my words the less.

Thus Jonah is loath to loose his labor, and puts it in a doubt where he needs not, because he considered not the great power of God in men's hearts. The Ninevites are heathen people, and therefore (saith Jonah) why should I venture myself amongst them? for seeing mine own countrymen kick against my words, and cannot abide to hear the word which cometh from the Lord to reprove sin, then how much more shall I be despised by these, and persecuted to death? Thus flesh and blood standeth staggering when it should do any good, misdoubting troubles, jealous of his own ease: but when it goeth about to do any mischief, it never considereth the danger, it weigheth not the following woe: yet doing good, it is uncertain whether all will not according or even above our hope succeed: it is more likely we shall be kept safe: but doing evil, mischief most certainly is procured, not danger only, but loss of the best things commonly, peace of conscience or spiritual graces, of some blessings, always or at least not receipt of those things which much would rejoice us. For surely this was a sore temptation, to bid a man (being in reasonable good estate touching his body and life) that he should go & preach unto a savage heathen people that never heard of preaching, & that this doctrine; That there is but one only true God, to thē who will serve a thousand, and cannot abide the contrary to be spoken.

If a preacher were commanded to go and preach at Rome gates, against Anti Christ's jurisdiction and the idolatry that is so inordinately used in that Synagogue of uncleanness, seeing that is a matter, for which they torment & kill all that preach it sincerely: I fear it would hardly come to pass at all, that this preacher would go from a reasonable quiet estate touching his body, to venter his life among such cruel tirants: I fear he would rather content himself with his present ease, then commit himself to so likely misery.

If I go and preach unto these infidels, saying, yet forty days, and Nineveh shall be destroyed, then (saith Jonah) it may be, they will repent, and God will have mercy upon them, so I shall be counted a false Prophet for my labor. And thus we regard our credit more then the glory of God, in the obedience of his will: and rather then we would receive any reproach by our doings (in the sight of the world,) we rather choose to enter into no great action touching the glory of God, and the good of the Church. In respect of the Israelites and himself: If I leave mine own people, & preach unto the Gentiles (saith Jonah) I shall bring shame upon Israel before all people, because a Prophet is gone from them for their obstinacy, choosing rather to preach unto uncircumcised Gentiles then unto them, as if there were more hope of the Gentiles then of them. So Jonah more feareth the children's disgrace then the fathers dishonor, and their dispight then his displeasure. Satan is too well acquainted with man's nature, & so more certainly knows, then we wisely consider, that all Adams sons are from labor, easily brought to loiter, more willingly from fear and pain, to security and pleasure: therefore seldom or never doth he in tempting omit this enticement, it will be for thy ease, for thy delight, for thy security. Therefore he saith to Jonah, not only the way to Nineveh is long and dangerous, thy person and message odious, therefore thy travel must needs be tedious, thy troubles grievous, &c. but also thy passage to Tarshish is easy, thy security there sure, thy pleasures many, thy delight great. Yea with this he assaulted Christ himself, saying, when he had shown him all the kingdoms of the world and the glory of them; All these will I give thee, &c. And doth he not also evermore persuade us, this good, this gain, this glory, this pleasure, or this preferment shalt thou get, if thou thus and thus deal: if you will leave the society, the exercises, the profession, and the company of the children of God, and serve, me, and worship me: preferring your covetousness, your pride, your lust, before the service of God, not being scrupulous to swear for your gain sometime, nor to lie for your pleasure, nor to cosin for riches: then you shall not only be free from the reproaches wherewith professors are overwhelmed, and the contempt wherein they are had, and the many heavy sighs which they are forced to fetch, but you shall also grow rich soon, and so be well thought of, and had in estimation, and by your wealth live in ease with all pleasure, procuring everything at your hearts desire. Thus Jonah which way soever he look, is tempted on every side: tempted to sin, but not constrained: urged, but not compelled: for the Devil hath power to entice to sin mightily, but not to enforce violently. Loe then comforts against this cross. Our enemies power is in our fathers hands: and our Savior prayeth for us being most glorious in heaven, as he on earth in humility prayed for his Apostles, that our faith fail us not. Behold then also encouragements to fight against his assaults; yet see a greater, God hath given us this privilege: this promise have we: resist the devil and he shall fly from you, I am. 4. 7. God hath given no promise to the Devil, that if he persuade, he shall prevail, if he urge, we shall yield: what a shame then is it to us, that Satan is bolder in tempting, then we are in resisting? is he not? O that we could truly say, we are as wise, as watchful, as thoughtful to withstand Satan's assaults, as he is wily, vigilant, and more then diligent to assault.

But what doth Jonah, thus as we have heard, by Satan assaulted? Resists he as manfully as the devil hath set on him cunningly? Alas no: Jonah is no sooner dissuaded to go to Nineveh, then he is persuaded it were great folly: he is as soon resolved as he is enticed to go to Tarshish, thinking it a chief point of wisdom to seek his own ease, his own pleasure, his own sweet delight. One said, God spake & it was done. Surely the devil also but speaketh and it is done: for he is such an orator, that no man can deny him. For who can gainsay him that counselieth as a special friend, yea as a most holy Angel? For he would seem to be not only careful, both to keep us from danger, and the fear thereof, and to procure us all good: but also jealous of God's honor, fearful least men should despise the word, and so their own salvation. Therefore he made not only Gehazi to take a bribe, Demas to embrace the world, Judas to betray his master, and Cain to kill his brother: but Rebecca also to persuade Jacob, and Jacob to be bold by lying to seek for the blessing: yea the father of the faithful to commit folly with Hagar, as here Jonah not to go to Niniuy: least forsooth God should not be true of his word: as if what to man seemeth unlikely, that were with God impossible, and he could not be righteous unless we show our selves impious.

We have seen some causes why Satan assaulting us, he straight overcomes us: would any see more? we have been taught his power, malice, watchfulness, and wiliness: we have most fit and sufficient armor ministered unto us: we have a promise, that resisting him, we shall make him fly from us. Therefore surely we forget our enemy, or neglect the promise, or take not to us the whole armor of God, specially we like not that armorbearer humility; Submit yourselves to God, and then resist the devil. But moreover we to our own certain peril and pain (so corrupt are we) join with our enemy, more ready to do his will then God's word. Hereof no doubt foolish Balaam asked again and again, till God seeing him bent contrary to that he had been commanded, left him unto himself: & so Balaam went on in sin so long, til the very asse whereon he rode was constrained to reprove him. But would you howsoever Satā tempts, not be turned by him out of the right way? howsoever he fights, not be foild by him? would you have him soon to forsake you, speedily to fly from you, that is, would you resist him? for when we begin valiantly to fight, thē forthwith he flies. Cōsider how shameful a thing it is being every way encouraged to fight, to show our selves most dastardly cowards: how dishonorable to our captain Christ to yield the victory to his deadly: enemy how dangerus for our selves: knowing he is a most cruel tyrant, and most inexorable, that most glorieth, and specially taketh pleasure in putting us to the most bitter pain that possibly he can, and therefore having overcome us, will forever continue us in most intolerable torments. Yea sayest thou, these things considered, would make us couragiouslie to encounter with Satan, and so soon to conquer him, but he comes often as a friend, as an Angel of light: how shall I then descry him, that I may desie him, and make him to fly?

How? here indeed is the hardness: for he is a notable hypocrite, the father of hypocrisy. But thou must follow the counsel of Christ, Reve. 3. 18. Thou must anoint thine eyes with eye salve that thou mayest see. Thou must be fulfilled with the knowledge of God's will, in all wisdom and spiritual understanding, and moreover watch and be sober. And lastly consider, first how thy spirit is affected: for our own spirit (by nature evermore hard) if it be moved by the spirit of God, is sad, soft and slow: but if it be moved by the spirit of Satan, is proud, boisterous, and stout; then, whether that which thou art indeed moved to, be good or evil: if good, that is, agreeable to God's word, then acknowledge it comes from God, for all good motions are the work of the spirit of God, howsoever they seem to proceed of our selves. But if it be evil, that is, not agreeable with the word of God, then it is always either a lust of our corrupt nature, or a suggestiō of Satan. Wherefore it is a sure way to say when we are tempted to evil, this motion is of the devil, for even our corruption came of his suggestion. For the spirit of man is always tossed between these two contrary spirits, the spirit of God procuring our salvation, and the spirit of Satan seeking our condemnation. So that if any will get the victory of Satan, he may not be without the spiritual sword, which is the word of God. Ephes. 6. 17. Yea he must have the word of God dwell in him plenteously. Col. 3. 17. and cry still, open mine eyes O Lord. Psalm. 119. 18. Give me understanding. 34. and incline mine heart unto thy testimonies. 36. and beware that he submit himself duly, and diligently watch

Thus Jonah tempted, hath consented to neglect his charge, and doth he forthwith repent? No, he prepares himself to his purposed journey. But Jonah arose to fly unto Tarshish. As Jonah was no sooner tempted to go to Tarshish but he yielded, so as soon as he had yielded, forthwith he to go. So Jonah made himself a runaway, and shown himself a disobedient servant to his God. And in the mean while, Nineveh set on the score, and had no ho with them in working wickedness: but still filling the cup of all abominations, ran down to hell with as much force and speed as they could. So Nineveh is still Nineveh, but Jonah is not like Jonah: for the Prophet is flying, and sin is crying, and so all falls to confusion.

Jonah flieth unto Tarshish before he would go to Nineveh, and everyone is like the son which said he would not, before he went: and so sin is borne first, as Esau was borne before Jacob. Therefore if evil may compare with goodness in particular actions, in all mankind corrupt, evil may say, he is the ancienter. But as soon as thou perceivest any evil cogitation or motion in thyself, be thou wrath with it, nip it in the head, put it to death, and then the unclean spirit that hath long been strong, and with delight dwelt in thee, will soon be weary of thy house, and say as the evil spirit said; Here is no dwelling for us, let us go to yonder heard of swine.

Jonah was sent to Nineveh, but he went toward Tarshish. And so it is always with us, we are ever doing that we should not do.

For either we do nothing, or that which we are not commanded, or else otherwise then we are commanded. Somtime most rebelliouslie we do that which we know the Lord straightly forbiddeth. And as Jonah took Tarshish for Nineveh, so we take the devil for an Angel, light for darkness, &c. But Jonah rose up, &c. They that should preach at Nineveh, are flying to Tarshish, and though he be like a drone, yet doth he, even the non-resident keep his benefice fasting, feasting himself: but wilt thou keep it still? go and preach at Nineveh as ye have been doubly commanded, or for shame leave your privilege and benefice: but they stand staggering, ashamed to keep it, and loath to leave it. For the sweet morsels of Baals Priests are so pleasant unto them, that they cannot find in their hearts to leave them, as long as they are able to keep thē. But no marvel that Jonah fled to Tarshish, when he should go to Nineveh. For this is a stumbling vocation amongst men, yea rejected by the children of this world, which always kick against it: so that if you would ask for a painful vocation, this is it: if for a thankless vocation, this is it: if for a contemptible vocation, this is it. For, reproving we are reproved; blessing, we are cursed; preaching peace, we make war; proclaiming liberty, we are imprisoned; do what we can, we are persecuted; and for our work worthy of love, we receive of the most hatred: of few, yea very few, not anymore then a cold affection. Here of it hath come to pass that Moses and Jeremiah called, excused themselves. Ezekiel having received his charge, went in bitterness and indignation of his spirit, and seven days neglected his charge, as Jonah here doth his: and Moses, Elijah, and Jeremiah at length complained: and (which to the best men is the greatest grief) it is as easy almost to wash a Blackmore white, as to convert a sinner, because Satan is ever crossing men doing the will of God, but specially hindering the course of right preaching.

For the Lord was not so earnest to stop the way of Balaam, least he should commit wickedness, as the devil is earnest to stop the way of every Jonah, least he fulfill righteousness, that is, cry against Nineveh, longing, and duly, that is, wisely, and earnestly laboring to convert Nineveh.

The righteous fall, and now no less then a Prophet, yea such a Prophet as was the figure of Christ. But who would have thought that such a Prophet should fly from the Lord, yea and that when he should do him most service? who counteth that no wickedness now, that he ever thought and taught was rebellion, while he was among the wicked? A fearful example, therefore let him that thinks he standeth, take heed least he fall, for the way is slippery wherein we are to walk. When thou rememberest the fall of the Prophet, then consider that thou art much weaker then a Prophet, and therefore the easier to be encountered and overthrown, & the likelier to have a more grievous fall, except the Lord do mightily uphold thee, seeing such a one cannot stand in the sight of his so mortal enemy, but by him receiveth so grievous a fall.

Secondly, if thou see Jonah fly, Moses murmur, David fall to adultery, Solomon to idolatry, and Peter to forswear his master, then mayest thou learn not to trust to thine own strength, for it is weakness, not to thine own wisdom, for it is sinful, but seek help, and crave strength at the hands of almighty God, who giveth to everyone that asketh indifferently, and hitteth no man in the teeth, which doth not bruise the broken reed, nor quench the smoking flax, but doth rather increase our zeal then diminish it.

Thirdly, judge wisely of the fall of Jonah, not rashly condemning him for his fault, for although David joined murder with adultery, yet he repented, and is the dear child of God.

Jonah was no sooner come to Iapho, but he goes to the haven, or meets with mariners, and presently understands of a ship not going to Nineveh but to Tarshish. As soon as he set forward to fly from God, Satan straight ways prepared a ship, so that temptation and occasion of sin do always go together. Shall Judas lack money, or Jonah stay for a ship? no (saith Satan) by the mouth of his ministers, here Judas take thee money and betray thy master; and Jonah, here is a ship for thee; go hast thee away and fly from the presence of the Lord. For the devil is always a very serviceable, and pleasant devil to such as fly from God: he can find occasion at all times, and means, and instruments fit for that purpose. If thou wilt fly from God, the Devil will lend you both spures, and a horse, yea a posthorse, that will carry you swiftly, and lustily away unto all vanity and ungodly lusts. Therefore if any will ask what the devils occupation is, it is to tempt, to entice by all means, to provoke to sin, and then to provide us of the means to practice our purpose to commit, and as James speaketh, to bring forth sin.

This money was cast into the sea, it did him as little good, as if he had utterly lost it, it had been good for him if he had lost it, for it did him much harm. There are many which will spend & wast they care not how much upon cards and dice, and unlawful games, this money is also cast into the sea, for it doth them much more harm then they know of, it doth them no good, it were good for them they had not a penny to leese. And so men care not what they pay for vanities and braveries, the most part of which is unprofitable and rather hurtful then necessary for them, but only for the vain use of the present time, and for some vain respect: this also is cast into the sea, and better should they be, if they had it not to lavish, and to their own and many others hurt so to garnish themselves. Men care not what they pay for their vanities, so it doth please their mind for the present, without consideration of the end and use thereof, but they will give little or nothing to do good withal: so that Lazarus can get nothing, and David can get no meat. Shall I take my bread & my wine, and the flesh which I have provided for my shearers, and give them unto one, whom I know not, saith churlish Nabal? We can be content to give anything, or do anything to win the world thereby, but we will give nothing, nor do nothing, thereby to win the kingdom of God.

We have heard Jonah confessing that he received a charge to go to Nineveh, but he arose, and fled toward Tarshish, and went down to Iapho, and found a ship going to Tarshish, and paid the fare thereof, and went down into it: hereafter we shall hear, that being entered the ship, he went to sleep, and slept soundly, and being wakened, he confessed not his sin, but suffered the Mariners to devise to find out for whose cause they were so troubled, & at length also the lots to be cast, never confessing it til he was enforced to it, what needed he to rehearse all this? had it not been enough to have said, that he left his business undone, he was a sinner? No, for God would have men to know the stubbornness and disobedience of Jonah, in that this thing was not done upon the sudden, but upon deliberation, and in no short time, but in some continuance, while he went from Samaria to Iapho: and thence was departed, and had some while sailed. In which space, he had leisure enough to have repented, but did not. Jonah confessed his sin, that he should not once have listened to Satan's assaults or reasons of the flesh, and when he had listened, he should not have liked them, and when he had liked them, he should not have consented to obey them, and when he had consented, he should not have put them in practice: he should not have fled toward Iapho, and when he was come to Iapho, he should not have gone to the haven, nd when he came to the haven, he should not have paid the fare, and when he had paid the fare, he should not have entered the ship; and when he was entered the ship, he should not have hoysed up the sails, and sailed, and gone to sleep. But this he did, teaching that sin runs on wheels, as it were down a hill, in all post hast, & never stays till it arrive even in hell. For Jonah thought, because he came safe to Iapho, therefore he may go to the haven, and because he came well to the haven, therefore he may pay the fare, and because he paid the fare in peace, therefore he may take shipping & because he entered the ship in safety, therefore he may hoise up the sails to go; & because he hoised up the sails without danger, therefore he may go securely to sleep, and safely to sails to Tarshish.

So sins follow one another like links of a chain, til the tempest of destruction break it in sunder. So saith the forborne sinner, I have sworn, & God did not punish me, therefore I will steal: I have stolen, & God did not punish me, therefore I will kill: I have killed, and God did not punish me, then why may I not do what I list? I may do this as well as I have done other things heretofore. But if Jonah had considered with himself that God is the Lord, who is all-seeing & almighty, from whom nothing can be concealed, he would never have taken his journey to Iapho, or when he came to Iapho, he would not have paid the fare, or when he had paid the fare, he would not have entered the ship, or when he was gone into the ship, he would not have hoist the sails, but rather would have leapt out from that ship that should carry him from his God, carrying him from his duty: but he forgets himself, thinking the creatures can hide him from the Creator, which is an absurd thing to think, seeing nothing cā be hid from him. Neither would any, I say, add drūkennesse to thirst, or heap sin upon sin, or suffer an evil thought to take place in them, if they considered that the just Jehovah beheld them in all their very thoughts. All those that pity Jonah, let them pity themselves, for if we consider our own estate, we have as many & as foul sins in us, as there were in Jonah, yea in Nineveh. Jonah confessed his sin, that we might confess. He confesseth it freely, he confesseth it fully, that he knew his masters will, but not only did it not, but also took another course quite contrary to that which was commanded; and that not in purpose only, but in deed also, not for an hour, but a long time, not in struggling with his weakness, but in a profound ungodly carelessness, or in striving to over-master his conscience, accusing him for his wickedness. And wherefore hath he written it, but to admonish us narrowly to look to our selves, and manfully to fight, that we may stand where he fell and when we have fallen, as freely and fully to confess it to God always, and to man also, when wisdom commands?

THE FIRST SERMON OF THE PVNISHMENT OF IONAH.

THE sin is past, but punishment is to come. For after disobedience followeth wrath, the heavy companiō of wickedness. For although she love not sin, yet she will be always where wickedness is, yea also full of strength like a Lion, 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 a 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. Thē it was not by chance, nor yet by witchcraft: for the mariners (notwithstanding they were infidels) were not so gross as toascribe it to any such cause, but rather thought it to be sent frō 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 danger 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, Curse 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 Tarshish, or whither 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 400. false Prophets, to go up and prosper, but he went up and perished. As surely as Jonah thought to ariue at Tarshish, so surely the Spaniards thought to ariue in England. But as Jonah's company wondered at this tempest, so at these Spaniards 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 beware 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 morning wings and sly aloft, loe thou art there, If I go into the nethermost 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 for good 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 sinneth, God giveth power and strength to his creatures to rule and bridle man. Therefore he that even now was Lord over the waters, now the waters are Lord over him.

But if Jonah had thought that God would have brought things thus to pass, he durst not have been so bold in this enterprise. Therefore we may see that sin hath no eyes while it is on going. Tush (saith the fool) it is fair weather yet, while he goeth to the stocks.

We have heard of the causes 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: & 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 appcase 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, venterous, and contemners of danger. Yet now seeing the tempest so vehement on a sudden, that their goodly and tall ship was tost almost as a cock-bote, and cracked so, that it was like to be torn all to pieces, and thereby were fully persuaded it was no common or 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 which shrike 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 stomacked men, which defied danger, are brought down by danger, fear and quake like a young soldier which starteth at the sound of a gunne.

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 their 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, withal 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 thē all: therefore they thought that there were diverse gods as there were diverse seasons, diverse nations, diverse trades, diverse languages, diverse and sundry kinds of all things: and so diverse nations worshipped diverse gods. 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 and 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 Ekronits, 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 their dainty meats, and some to their soft beds, and easy standings, 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. Euermore leaving the Creator, which is all goodness, and powerful in himself, 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 blessing.

They did well in that they prayed, but they prayed not well, for they prayed every man unto his God, that is, unto feigned gods, gods in name, but not in nature, 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, & 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 sky, 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 feruentlic: but the ungodly then only, when the hand of God is upon them, and then also like bears without their pray, always much doubting, sometimes dispayring 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 thenselves. 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 vēter their lives for riches, yet they rather part with all their riches, thē with their lives. But they cast thē 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 tempestabated not, the ship is nothing the safer though it be 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 the poor & yet use extortion & 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, & 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 thenselves beneficial to the poor thereby, & hope for a reward therefore, yet God will accept of thē but as hypocrites, he will none of their oblations, he abhorreth their very prayers. Prov. 15. 8. until they have humbled themselves & reformed their own hearts before him from such uncleanness.

They would fain have laid the tempest, that thus readily leese 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 sea ceaseth from her raging: ô that justice were executed, & he that troubled 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 to.

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, & here all the mariners & owners of ship or wares for Jonah's sin, &c. To the end that men may learn thereby to admonish one another when they see them do amiss, with love: & not to say with Cain, am I the keeper of my brother? for he that is not careful to keep his brother frō sin, is not careful to keep himself either frō sin or frō 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 amongst us. Will you know what I think of you? I think you are worse then Infidels, Turks or Pagās 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 Pharaoh's 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 that 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 vpō them, & after that they escaped our hands, the Lord stretched out his mighty arm against thē, & Pharaoh 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 opportunity: for whē the wind had almost overturned all, & the waters had almost drowned all, & destructiō had almost devoured all, thē, & not afore, was God's opportunity, to set forth his glory. First they used prayer unto the divine powers for assistance: thē they used such ordinary means as they knew best in such a time, by casting out their wares to light̄ the ship of thē, which order is necessary to be used of all Christians in their necessity: first, to seek for aide & assistance at the hands of God, & thē to use all such good means to help thenselves, as God shall enable them to, trusting that of his goodness he will bless their endeavours, or else may they go over all the world 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 mā liveth not by bread only; & a horse is but a vain thing to save a mā, & except the Lord keep the City, the watchman waketh but in vain, no means can help without his blessing. But thē he will not have us careless & negligent to use lawful means: for he never or very seldom worketh without means, when the means may be used by us. Danger then 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 thenselves. But whē 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 evē distracted of their wits, and made as it were senseless, that they know not what they do: yea when trouble comes, it makes them like a heedless be, which buzzeth about she knows not whither, or like the swallow, which by compulsion of the wind, flieth backward and forward till it fall into the sea: or like Cain 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, & some moderatiō 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 God's, & their God's were now deaf while they were tossed, & Jonah is gone to sleep whē he should have been better occupied. We come hither to hear the word, and here we fall a sleep, but it were far better we were away, for we sleep when we should hear, and so we sleeping sin, & sleep in sin: therefore let them now give ear that are a sleep; 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, & 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 it 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 adieu, 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 Ark, could 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, ô that Jonah could sleep till the tempest were past, but it will not be, for the tempest is sent purposely to waken 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 ships reeling, nor the wares casting, nor the mariners crying, with all the stir, could move him, waken him from his sleep, or raise 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, & called to the winds & the waters, saying, toss him, but you shall not drown him: fear him, but you shall not kill him: whip him, & whē you have whipt him, send him to me, that I may send him to Nineveh. Jonah was fast a sleep, whē the winds over him were blowing, the waters under him tossing 〈1 page duplicate〉 〈1 page duplicate〉 the ship about him reeling, the mariners by him crying, the wares in ouerboord casting. In all their 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 overflow the land about us, the fire to cōsum 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 other, & 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, & 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 a sleep, he should have taught thē 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, not so much as once said in 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 will give thee no rest, & awake thee to thy greater woe. How should we be strong, if a Prophet, & such a Prophet as was the figure of Christ, could not withstand this one temptation, but suffered 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 a sleep.

In Jonah his sleeping, we observe two things: The first is, that when we think our selves most at rest, then we are in greatest danger: when shipwreck is most likely then Jonah is asleep, when Herod is vanting, then he is stricken: when Nebuchadnezzar is in his greatest pride, then he is turned out: whē Balthazar is banqueting, the hand writ his condemnation, when the richman 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 bayt.

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 ouertakes them at unawares, like the fool, I will sit a little longer, and fold my hands together a little, yet a little & a little longer, till poverty come as an armed man, & God's just judgments as the whirl wind suddenly, irresistibly: thē though thou hast got̄ gold with Gehezie, or honors with Hamā, 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 a sleep, & now the shipmaister wakēs him. The mariners may do him more good thē the tempest. Whom sin should waken, peril cannot wakē, the winds are not loud enough, nor the waters rough enough, therefore the shipmaister must wakē him, else all shall be endangered. If the winds will not waken him, let the waves waken him: if the waters will not waken him, let the mariners waken him, if he will not be wakened, let him perish in his sleep, & die in his sin.

Now mark who is asleep, 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 taught 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 Abimelech, and Balaam by an asse.

Now one might ask Jonah, saying, why didst thou write that thou fledst frō 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 writ̄, is written for our instructiō, & 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 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, ô 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, & 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 got̄ a text to wakē you, for now I cannot read my text but I must say, what meanest thou ô sleeper? arise: but I pray you, have not I wakened you, and yet you sleep again? If you mark not what is said unto you, you are a sleep though your eyes be open: but if you were as wise as Jonah, you would not sleep here in the sight of all the people, but would rather get you to sleep in some corner, for Jonah went under the hatches to sleep, and would not sleep in the sight of the mariners. If you were as wise as Jonah, you would thank him that wakened you, as no doubt Jonah did. Solomon saith, that he which reproveth, shall have more favor of a wise mā thē he which flattereth. The Lord Jesus saith, woe be unto that servant, that whē 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 whē the Lord cometh, but you would not be found sleeping in the Church: you are watched (I see you not below) and none of you can steal a nap & not be espied, but when your eyes be most shut & see least, then most eyes be vpō you, & I can as well stand in the pulpit unseen, as you can sit and sleep there & not be espied. I marvel how you cā sleep having so many eyes looking on you, so many clamours in your ears, & God himself speaking unto you. Shall I continue iogging till you be wakened? how long shall I preach afore I cā convert the usurer, the extortioner, the drunkard, or the blasphemer, seeing I speak thus long, & cannot convert you frō your sleeping? What would you do if I read some Homilies unto you, whereas you cannot wake while I preach unto you, & speak against you? If you should see a traitor sleep on the hurdle, or if you should see mē sleep with meat in their mouths, would you not marvel? yet evē so do you, while I denounce the great judgments of God against you, and while I am feeding some of you, you fall a sleep, & 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 bear, would think that you were all dead, & that I preached your funeral Sermon, therefore for shame leave your sleeping. What meanest thou ô sleeper? arise, sleep no more, and I will waken you no more.

This is another means which they use: Jonah being wakened, to appease the tempest, now that they see they cannot thenselves 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, if so be he will think upon us that we perish not.

After that the ship-master had wakened Jonah, he bids him call upon his God, as if he had said, watch & pray, he speaks like a Saint, yet he is an infidel, he said not, call upon our gods, but call upon thy God. The ship-master would not call him his God, but (saith he) call upon thy God, and it may be he will help us: but if he had said, call vpō our God, when he said, call upon thy God, & if he had said, he will help us, when he said, if so he will help us, thē he had shown some spark of faith. Because he wanted help & comfort, he bids him rise, and because he was fearful, he bids him pray: it may be (saith he) he will think vpō us, that we perish not, as if he had said, Jonah, we know that thou hast a God as well as we, & therefore we say, call vpō 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 vpō thē for help, which were neither willing to assist thē, nor able to hear them: & 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, & to place instead thereof doubtfulness & infidelity. Thus Sathā will be sure to loose nothing by his 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 God's, we have labored hard to mend our state, we have castaway our goods to lighten the ship, but all in vain, for we are no whit the better, like the woman which had spent all her substance about Physic, yet all could not help her till Christ came. So the Papists while they are well, they pray unto every Saint and Angel for succor against the troublesome times, but in extremity, or at the point of death none of them can help, so that then they are fain to fly unto God or be destitute, as like Idolaters as one fly is like another: they are like the 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 gods were contrary one to another, and where one bids, the other forbids. So some thought that Uenus was a friend to the Troians, 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, (and 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, & 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; & this is the armor called Scriptū est, wherewith the Lord overcame the devil in the wilderness.

Here also we may see the difference between the faithful & infidels. For call upon thy God, saith the ship-master 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 Protestāt, & one that lives well, pray for me, but a Protestāt, if he be anything zealous, will not say unto a Papist, pray thou for me, knowing that whē a Papist doth pray, he doth it to Idols, Saints or Angels, or at lest without faith, and therefore their prayers are abominable 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 Religiō, 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 hath no need of ignorant Idolaters to pray for him. And why should not all pray to Jonah's God, and Pharaoh pray to Moses God, seeing God hath said, call upon me in trouble & I will hear thee? Call upon thy God (say they.) Whē they had cried, and saw no help, they distrusted their gods, 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. Dominic to S. Francis, and why should they run from S. Dominick to S. Francis, but that they mistrusted Dominic? they think he will not hear them, and so they go forward, but in the ende 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: lest peradventure we die, the serpent seeing her in such a mind, so careless or forgetful of the commandment, he came & quite changed the matter, & said, you shall not die. Thus sin creeps upon us while doubtfulness remaineth in us, so God saith, you shall be saved, the trembling flesh saith, peradventure I shall, &c. then cometh Satan, & 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, & may say, our God & the God of Jonah will surly help us, & hath helped us. But yet let us know that we have sinned like infidels, & do deserve to be punished like the Egyptians.

Thus if cometh in like a little leaven which soureth the whole lump of dow; & like the mouth, which eateth the whole wedding garment, and this same little thief 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 gods, Saints and Angels. But what do we mean beloved, when 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, & 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, & 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, & carefully to keep it, let us receive it by the hand of faith, the hand of love, and the hand of prayer: for who so cometh with this hand shall be filled, and who so cometh without it, shall go empty away, because they have despised the ways of God: for when I instructed thē, they would not hear, & what I taught thē they would not learn, saith the Lord. Jonah wakened thus, & thus exhorted to call vpō his God, soon no doubt perceived his danger, & partly with the horror for his sin, partly for fear of the deserved & thus threatened drowning, & other punishments, without questiō 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 over-turn 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 grearer then ever.

Wherefore now one might have said to Satan, Satan thou persuadest him to fly from his defense for his safety, and madest him believe that he should 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 his greatest danger, & rejoicest that Jonah quaketh at the tempest, & hath his heart aking for fear of the danger thus threatened, due to rebelliō: yea seekest also to drown him, & that also in hell, howsoever thou pretendest a desire to preserve him frō trouble, & procure him many pleasures, with much security: ô most wretched & deceitful liar, he that trusteth his enemy, & he that believeth thee, shall ever be deceived. And now might Jonah say, beware by me, for thus hath the tēpter deceived me, he hath allured me with flattering fantasies, & persuaded me, that it was but an easy thing to fly from the presence of the Lord, that seeth always all things, & from whō, no man, no nor secret lurking in any man's heart, can be hid, but all are always in his presence. He made me believe that light could be brought out of darkness, that good may come of evil, for he assured me, that if I would set forth toward Tarshish, I should not only shun the presence of the Lord, but should live at ease like one unknown, both for my vocation, & also for my behavior in the execution, thereof, and so I might creep into a familiarity with these people, and enjoy the benefit of their society. Otherwise if I went to Nineveh as the Lord commanded, they would hate & 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 stubbornness and disobedience of my heart, and therefore followeth me with great displeasure: he hath sent out this tempest upon the sea, whereby we are all like to be overwhelmed, and so near as we are to the water, so near we are to death by all likelihood.

THE SECOND SERMON OF THE PVNISHMENT OF IONAH.

NOw followeth another mean which the mariners use to appease the tempest.

But first they consult & consent to cast lots. The tempest was so strange, that they concluded with thenselves it was the revenging power of some angry God, for the sin of some notorious 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, & agree to find him out by lots. Wherein let us observe first, never a one of thē is of David's spirit, who whē he saw the people plagued, said, Lord it is I. Every mā excuseth himself: for every man would extenuate his own sin, & 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 grievously 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, profaners of the Saboth, 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 never 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 lessen sins, thus they abate the price of sins, & they can buy out 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 grievous 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 mostlikely, 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 where withal 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, & willing to use the means prescribed by God for the ending of doubtful 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 whē 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, & that for someone man's sin amongst thē, 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 common plague, to sacrifice one for the rest. This custom they took by imitatiō of the Jews, in offering beasts, & of Abraham in offering his son: the devil that father of lies, & 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 allay 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 itself God's judgments? 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 exercises, 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, & 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, & lest any should have said, that it was his good luck, his good lot, or chance to be king, therefore the Lord appointed that he should be anointed before he was chosen by lots.

Again, Mathias is chosen by lots to the Apostleship instead of Judas. So that it is lawful in some cases to cast lots, 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 idol 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, & sometimes before all other means, when in wisdom it is thought the best means. Brethren often & godly at first devide their inheritance by lots, as the children of Israel divided the land of Canaā. Therefore in the church of Geneva there is an order, that in the time of plague, there should be an house set apart for the sick to lodge in, and lest they should be vncomforted, they choose out a minister by lots to do it.

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

I am persuaded, that if the lots were cast to see who troubles the ship, it would fall upon the Lawyers: be not offended, but amend, for malice speaks not. A poor client cometh forth accusing one, and going home accuseth an hundred, for so many 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 at the law with their neighbors, yet in the end loose that they sought, and that they had beside: and so they contend & strive about a thing commonly til the Lawyer hath gained more by them then the thing which is in controversy, is worth. These are like the mouse and the frog, which strove so long about marsh ground, 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 hunted of a fly, which runneth from bush to bush, and every bush catcheth a lock of him, so that the poor sheep is thread-bare ere 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, til he have spent his cloak for his coat: were it not better to have cast lots for the coat at first? for the law is like a butlers box, play still on till all come to the candlestick. Therefore it is lawful to ende and 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, Prov. 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 ende 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 dost (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 forfeit thine own, which art so greedy of another's, that thou wouldest have his living for nothing but for turning of a die? Esau did not sell his birthright so lightly, but he had somewhat for it, which refreshed his hunger, but God hath given thee a living, and thou spendest it 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 takes 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 thē. Besids the brawls, cosinages, the oaths annexed to this game which would not agree with it, unless it had been a meet companion for thē; 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 sholdest live by working, thou seekest to live by playing, like 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, wouldst 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 his 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 thē? hast thou any patron to speak for thē, but thy vain pleasure and filthy covetousness which are condemned already, and therefore have no voice by law? take away these, & 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 parte stakes with them, and draw away with a black hand, when no mā seeth; for the winner saith he hath not won half so much as the looser 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 leeseth but another winneth, but at dice. What a cursed thing is this that turns no man to good, which robs others and beggars them selves? the school of deceit, the shop of oaths, and the field of vanities. Thou doest not only hazard thy money (in this gain) but venturest thy salvation, and castest dice with the devil, who shall have thy soul. For everything 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, & 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, & 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 thē that use it, but they trust not in God (as the terms of their occupation descries) 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 amongst 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 plaiest 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, as he did his son, to learn them obedience. But if judgment begin with the house of God, what shall become of the ungodly?

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 (said 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 thankless 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 waters doth he turn to water, & 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, Reu. 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 whomsoever: 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, not 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 thereof 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 requesting, to cast lots consulting, Jonah kept himself close, he would not be thought that sinner. The wind said, I will overturn 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, thou fugitive, & we will discover thee.

Yet Jonah conceals his sin, so much did he abhor the shame of men, of strange men, a few men, frail men: or the fear of the fury of 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 reap̄ted thoroughly, and declared it openly, he 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 our selves to yield him due obedience. O the goodness of the great God, ô 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 him in his calling, and blesseth his (whose flying from God, deserved flinging to Satan) not so much solemn preaching, as sudden confession, & short denunciatiō 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, and 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, and that joy possessing him, what a mercy of the Almighty did Jonah think it? But before he converted the Ninevites, 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. Wherefore when by lot being taken, and by his own confession found the man that had 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 surges 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 grieved 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, 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 stench 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 leese 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 to 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 dolorous plasters.

And if thou be disobedient, then he will lead thee through them all, until he hath humbled thee, & 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, loath to punish, unless too 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 causeth him to be three days, and as many nights, most safely preserved. O power omnipotent, ô 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 rock, 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, and preserve the Church alive: who would have thought, that Saul should become Paul, or forswearing Peter so faithful a 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 brough up as Amos: for the deliverer of Israel was brought out of the flags, 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: & 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, & chastising his disobedient servant severely) did appear: but withal singular mercy shined, & 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, & three days continuing therein, perished not, but miraculously was preserved, & most graciously cast on land safe: & 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 & Ninevites did, with trembling hearts in the sense of God's majesty, it could not be but we should feel the power of it lively, and be filled with all joy in believing speedily. But ineffectual & fruitless is preaching, because there is nothing almost, but irreverent & senseless hearing. And why should God teach the heedles to learn? why should he give pearls to dunghill cocks, nay to very swine? But they believed the word asoone as they heard it, though they never heard it before: what doth that argue? Surely it showeth, that the foolish and simple are more diligent & ready both to hear & 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, & hollow hearted friendship thorough 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 insufficiēt to save us, but sufficient the more fearfully to condemn us, because we know our masters will & do it not. Therefore 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 sackcloth, they humbled themselves before the Lord, they earnestly besought him to turn away his wrath from their 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 converteth 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 plentiouslie in due time. Faint not, say not, I have a stony, or a starved, or a thorny ground: Nineveh repents in sackcloth.

In which willing submission of theirs, & 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 & three nights in the bowels of the earth, might well be signified. For they no less willingly then the Ninevites, 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 & greatest, the nobles & king also, & so all escaped now: soon after they returned to their vomit, & never ceased to ad sin to sin, till they were by often wars miserably wasted, & at length fulfilling the prophesy of Nahum, 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, in following Idols, & sold himself to work wickedness in the sight of the Lord, submitted himself under the hands of God, fasting in sackcloth, though he did all in hypocrisy, had not the evil threatened brought vpō him in his days, seeing Roboam, & the princes of Israel who had forsakē the Lord, & 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, humbling thenselves before the Lord, & confessing him just, had not the wrath of the Lord poured upon thē, by Shishak king of Egypt were not destroyed, but shortly delivered, yea also things prospered in Judah, though the Lord had threatened to leave thē in the hands of Shishack, albeit they truly repented not: lastly, for as much as Nineveh that blodie city, full of lies & robbery, the beautiful harlot, with multitude of fornications, that mistress of witchchrafts, which sold the people through her whoredoms, & the nations through her witchcrafts, hūbling thenselves with fasting, & putting on of sackcloth, the Lord reap̄ted of the evil he had threatened thē, & did it not: how assured may we be, that whatsoever judgment the Lord threateneth us & howsoever he threatē it, it shall not light on us, whē we unfeignedly humble our selves in true fasting, turning frō our evil ways, & 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 a pestilence among my people: If my people among whom my name is called upon do humble thenselves, & pray, & seek my presence, & turn frō their wicked ways: thē will I hear in heavē, & be merciful to their sin, & heal their land. Again, as generally most plainly saith just Jehovah: I will speak suddēlie against a nation, or against a kingdom (saying) I will pluck it up, & root it out, & destroy it: but if this natiō against which I have pronounced this, turn frō their wickedness, I will reap̄t of the plague that I thought to bring vpō thē. Let us thē, ô beloved of the Lord, whosoever love the Lord Jesus, be careful to fulfill the condition, & then confident, nor 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, and then humble themselves outwardly only, & that but only whē the fierceness of his wrath appeareth, or else after they have escaped the feared judgment, fall to their wonted wickedness again: let thē be sure the strong & just God, that consumed Nineveh slidden black, will overtake them also in his wrath, & forever turn thē over to easeless woe. For the greatness, the beauty, the strength, and riches of Nineveh, could not withstand the hand of God, or keep it from destructiō, but rather furthered, & hastened it. For with the more excellent ornaments that it was adorned by the Lord, the more heinous & 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, & 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 & 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, thē what have we to look for, but when Sodom was burned, Zoar stood safe: whē Ierusalē was destroyed, Bethelē stood still: so the Lord doth always provide for his people, though he make never so great a slaughter & destruction amongst his enemies. For the Lord because of his covenant doth always provide for his chosen, although they be but a remnant like the gleaning after harvest, or like a cluster of grapes on the top of the vine after the vintage, & though there be never so great calamity or trouble, as we see in the book of Genesis. 45. chap: whē there was a great time of dearth & scarcity to come upon the land where Jacob was, the Lord had sent Joseph to provide for his father Jacob, lest he should want bread, he or any of his sons, & 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, and in bonds, yea and in death, the godly shall find God.

The contents.

• 1 The trumpet of the soul.
• 2 The sinful man's search.
• 3 Mary's choycc.
• 4 Noah's drunkenness.

THE TRVMPET OF THE SOUL SOVNDING TO IVDGEMENT.

WHen 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 Salomō, Remember thy end, that thou shalt be called to iudgemētat at the last for all together. This is the counsel of Salomō 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 counsels, 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 2. 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 it up with a warchword, 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 cheer thee, let thy sins grieve thee: for he meaneth other-wise then he speaketh: he speaketh like Michai in the book of Kings 2. chap. Go up and prosper, or like as Ezekiel, Go up and serve other gods, or as Saint John speaketh in the Revelation, Let them that be wicked, be wicked still. But if there were no judgment day, that were a merrye 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 hundredth 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: How many years of pleasure thou hast taken, so many years of pain: how many drams of delight, so many pounds of dolor: when iniquity hath plaid her parte, vengeance leaps upon the stage: the comedie is short but the tragedy is longer: the black guard 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 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, and then repent? what a blank to say, take thy pleasure, and then thou shalt come to judgment? It is as if he should say, steal & be hanged, steal & thou darest, strangle sin in thy 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 shalt have little list to fall down to the devil, though he would give thee all the world, and the glory thereof. Solomon saith, 〈1 page duplicate〉 〈1 page duplicate〉 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 hautines 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 have searched all the rooms 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: whē 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 in gender within you, and will break forth as soon as you are gone. So Christ wept, Jerusalem laughed: Adam brake one, and we brake 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. O remember thy end saith Solomon, and that thou must come to judgment. 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 ourhartes with all 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 thinks 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 dilight 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, Talke 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 stringes of vanity will strike at once, for the flesh loves to be brave, and tread upon corkes, it cannot tell of 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, honiein thy mouth, and poison in thy stomach: therefore let us come again and ask of 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 merilie, 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 proudlie, but the spirit comes in burdened with that which hath been spoken. The flesh goeth laughing & singing to hell, but the spirit casteth rubs in his way, & 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 Bishops, 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 not 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 mocketh 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 to all the stringes of vanity: doest thou not now marvel that thou hadst 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. Me 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 until the evening, 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 stayeth 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 small sentence is to come, which will not long tarry. You may not think to be like to the thief that stealeth and is not seen: nothing can be hid from him, and the Judge followeth thee at the 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: Geheza 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 score runs on, and the Judge setteth down all in the table of remembrance, and his scroll reacheth up to heaven.

Item for lending to Usury. Item, for racking of rents Item, for deceiving thy brethren. Item, for falsehood in wares. Item, for starching thy ruffes. Item, for curling thy hair. Item, for painting thy face. Item, 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 rentes: see the rest, all they shall come like a very sheep, when the Trump 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 a sunder, and the mountains shake, and the foundation of the earth shall tremble, and they shall say to the mountains, cover 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 & 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 a 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 somner 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, & 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 son would be tame.

Me 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 a 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 birth-right 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 that 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. Hammon to have been Mardocheus. Esau would wish to be Jacob, and Balaam would wish he 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 Mary Magdalene: suffer more stripes then Paul: abide more imprisonment then Michai: abide more cruelty then any mortal man would do, that it might be, Ite, go ye cursed, might become 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 the foot, sustain all sickness and 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 all the world would go a begging, and be as a 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 dig up his talent again, & make a double thereof. But all the money in the world will not serve for one sin, but the Judge must answer for his bribes, he that hath money, must answer how he came by it, & just condemnatiō m •… ds come upon every soul of them, then shall the sinner be ever dying 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 believed the report that I he ard 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 mine 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 & Angels so that hereafter you may lead a new life, putting on Jesus Christ and his righteousness.

THE SINFVLL MANS SEARCH.

IN a sick and evil affected body (dearly beloved) we usually see preparitiues 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 that 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 blessings towards us, is also three-fold answerable to the same. First, for seeking, he promiseth, he will awake unto thee. Secondly, for praying unto him, he will make the habitations of thy righteousness prosperous. Thirdly, for being pure and upright, he will make thy latter end increase exceedingly: yea, though thy 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 shall remove, and nothing shall be vn possible unto you. Then next hubly, for it is the humble petition that pierceth the skies, & 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 doth, 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 ende 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 his 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 land, 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 wise man) shall be satitfied with bread, but he that followeth idleness, shall be filled with poverty. Idleness is a mouth 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 ye, and by the want ye find in others, learn instructions for yourselves. Be not forgetful how busy your enemy is, if he find ye idle: first he putteth ye 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 ye 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 shown vniuersalities and antiquities. And to omit particulars, he leaveth no men unattempted, whereby he may entangle the souls of the simple, and wrap them in the snares of death. Fly 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 the 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 seeking without finding, no opening without knocking.

The second circumstance to be considered in this point, [point 2] 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 lyon, 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 remooueth 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: Curssed 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 Courts, 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.

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 lybels he list, because he knoweth they shall be received as true. Thus he accused 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 lyon, 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, & 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?

Yet if he were but malicious and mighty, it were better with us, but he is fierce, and therefore called a roaring Lyon, [point 3] who laying wait for the blood of the godly, stirreth up blood-thirsty persecutors, to make themselves drunk with the blood of the saints: as most grievously 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 forks of iron pressing others unto death with stones, devouring many thousands of the tender lambes of Christ's flock.

To this malice, might and rage, is added his subtle policy, [point 4] which he useth in circumuenting the faithful, he doeth 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.

He proceedeth after further, and addeth to his policy industry, [point 5] 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 entiseth us, sometimes by violence he goeth about to enforce us, sometime 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 ye 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 a bow, even a bow 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 only in the Lord.

Secondly, we are to seek unto God alone, because none [point 2] 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. I he 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 us as he: but of this I shall have particular [point 3] occasion to speak when I come to this point, and pray to 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 [point 4] courage to us to make suit, when we are persuaded of the willingness of him to whom we make suit: and 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, & 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 rains 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 & 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 to 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 end, to see such throbbing sighs & 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, a shame 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 in 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 burneth 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 & 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 waters, and a fountain of tears, that I might weep day & night at the remembrance hereof: but least I linger too long about one flower, while I have many to gather, I will conclude this point thus in a word: Since Christ hath suffered these, and an infinite number such like torments for our sakes, it is blasphemous once to dream or imagine any to be more willing to help us than he: nay, he is more ready to hear our prayers, than 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 her chickens, but you would not. Wherefore to 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 than 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 is understanding.

The third circumstance is, when we must seek unto God: and holy David answereth, Early, 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 turn unto the Lord, and put not off from day today, for suddenly shall the Lord's wrath break, and 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 faces of the poor, swell not with pride, despising his low estate: Sell not thy reghteousnesse 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 ouerflowe thee: and if thou do slack the rains 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 thyself betimes, even today, even this first day of the new year: If ye will hear my voice, harden not your hearts.

Art thou young, and dost 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 leaf 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 bringeth 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 cock 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 than any sacrifice, it is like the flower of roses in the spring of the year, and as the lilies in the springs of waters, and as the branches of Frankincense in the time of Summer: and as a vessel of massy gold beset with rich 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 how it is to be made. In prayer, by these words, If thou pray unto the Almighty.

I shown ye 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 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. It is 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 Lyon. 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 toward 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, than 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 howe 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 than any engine, and stronger than 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 revenge 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 ye 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, ô how great is the force thereof! it goeth throrow 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, & 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 devises to be of no effect. Christ is the Angel of great counsel, wisdom, and understanding, and there is no devise 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 gods of the Gentiles they have mouths and speak not, e • es 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 thorough the Scriptures: he is called a Rock, a Fortress, a strong Tower, a Shielde, 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 & 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, & lay him groveling in the dust: It is better therefore to trust in the Lord, thā to put any confidence in Princes Thinkest thou that Angels, or Saints, or Images can help thee? O foolish and impious piety, to attribute more unto the Angels, than 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 & sincerity, and in full assurance of faith continually, who without end is to be sought, because without end 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 & upright: If the clouds be full, they will pour forth rain upon the earth: & impossible it is, that a man that seeketh after God and prayeth unto the almighty, should not bring forth the fruits of a godly life, for if the tree be good, the fruits cannot be bad: & if the head of the water be pure, it will send forth pure waters into the cesterns. Wherefore as good motions are stirred up by prayer, so must they be fostred 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, & felt God's motions in his heart, doth neglect to increase the one to a flame, & the other to good works in his life, but with the dog turneth to his vomit, & with the Sow 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 pointes, 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 & consolatiō. First, of his justice, that as he will suffer no sin unpunished: so he will leave no good work unrewarded, but giveth to every several actiō his several hire, 〈…〉 ust recompense of reward. Shall the hour come, in which all that are in their graves, shall hear a voice, & 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 foul corners be swept, 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, & incorrupt judgment, wherein the book of all oar 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, togather up the wheat, and burn the tares, to cut down all fruitless trees, & cast them into the fire, yea, into a fiery furnace, that never shall be quenched, into an utter darkness, where is weeping, wailing, and 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 Ahab, Jeroboam, nor Jezebel for cruelty? nor Herod, Nebuchadnezzar, and Lucifer for pride; nor Pharaoh for incredulity: then be favorable O Lord, be favorable to us, in whom almost everyone of these sins do dwell and remain. Did the Lord for corruption overflow 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 smoothnes? nor the Laurel for his greenesse? 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 wayle before him, being sūmoned all to appear most fearfully before his imperial throne of majesty: thē 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 archangell, and trumpet of God, causing the heavens to pass away with a noise, and the elements to melt like wax, & 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 thunderbolts 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 givē a curse of the law against sinners, yet seeing Christ for the penitent hath borne the curse, whereby his justice is not impaired: 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, not for any desert of ours, but in the satisfaction of his son, who paid with the seal of his own blood, the ransom for our sins, he hath cancelled the handwriting 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 hath 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 remissiō 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, & 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 forsakē. Somtimes he scourgeth his childrē, but like a loving father he layeth no more upon them thā they are able to bear, for he afflicteth thē for his own justice, because they are sinners: for his wisdom, to exercise their faith: for his mercy, to cause thē to repent: but this is the end of all, he helpeth thē in their distresses, he revengeth himself upon his enemies, & 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 boūtiful kindness, in requiting so small a thing, with so great & liberal blessings: and bindeth himself by obligation (as it were) that as sure as we perform the one, so he will not fail 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 to perish, but gladly would have all men 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, & purity of life, & to allure us with fair promises of aid, & prosperous increase of all his blessings in this world. The particular examination of these blessings would require a larger discourse, thā (fearing tediousness) I dare presume to trouble ye 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 than 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, & 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 frō the dead, & Christ shall give thee light: awake unto God, & God will awake unto thee, & Christ even the son of God, the brightmorning 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 habitations of thy righteousness prosperous, that is, the Lord will make peace within thy walls, & prosperity within thy palaces: he will command his blessings to be with thee in thy store house, 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, & the gold of Ophir, as the flint of the river: thou shalt wash thy paths with butter, & thy rocks shall pour out rivers of oil: thou shalt cal salvation thy wall, & praise shall be in thy gates. Lo, thus shall the man be blessed that feareth God.

Lastly, for being pure & upright, he will make thy latter end greatly increase, & 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 ye, 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 Hamons 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 ye longer than 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 he 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. Remēber the example of Job, how the Lord turned the captivity of Job, as the rivers in the south, how he blessed the last days of Job more thā the first, how he gave him sheep, & camels & oxen, & she asses, in more abundance than he had before, how he increased him with sons and daughters, even to the fourth generatiō, so that he died being old & full of days. Re member even our own estate, for whom the Lord hath don great things already: as created us, and redeemed us, & 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 vpō others, whereby their persons are invested with majesty: upon others comeliness, whereby the other two are graced: upon others orchards, which they planted not, or at least unto which they gave no increase: upon others increase of virtuous children, whereby their posterity is preserved vpō 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 destructiō, 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, & 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 ye, whether God hath bestowed all these blessings upon you or no, and if he have, O what great cause have ye 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 thanks▪giving, and to enter into his courts with praise. And yet who knoweth whether the Lord hath greater blessings for ye in store? ye may be sure he will pull down the mighty from their seat, 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 end 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.

MARIES CHOISE.

AS Christ had shown himself loving unto Lazarus and his sisters, in raising him from the death of the body, and them 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, and 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 entertaining 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, than 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. that 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 guest, but thrice happy inhabitants to whom such a guest 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 house, preferring their God before their gold, and the health of their souls before their wordly 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 harborous, 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 sortes 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, tosignifie that the Ministers house should be the poor man's harbor, and his store their treasury: but the true Ministers of our days have no cities of refuge for others, for they have none for themselves: they have not where with 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, Mary 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 guest, into what house soever he entereth, he leaveth better things behind him than he findeth, he loves not to be in Zacchaeus debt for his dinner, for instead thereof he bringeth salvation to his house, neither doth he leave his supper unpaid 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 encumbered 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.

Mary 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, and therefore unfit to hear the word: as the ground that is surcharged with stones, or overgrown 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 saith) are thorns to choke the word, and to make it unfruitful. For as Moses was unfit to talk 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 off 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 wordly 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 loath to spend any time in the service of God, as Pharaoh was loath to let the Israelites go to serve the Lord. If a commodity were to be seen whereout 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, than 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 parte from their wordly pelf.

Thus in Christ we have the pattern 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, & 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 was worthy to be welcome hither, where he had raised Lazarus out of his grave, wherein he had lien 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 her self 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 than 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 than 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) Eccle. 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: marry in our days will neither labor for Christ, nor hear of Christ: but as the Israelites were weary of their journey in the wilderness, and lothed 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 ate and drank, that married wives, & 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, & strangely trouble themselves to serve the devil.

Now Martha findeth her self agrieued, 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 agreed 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. Mary the desendant 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 first reproveth Marthaes curiosity, and then excuseth, yea, and commendeth Mary's care. In Martha it appeareth how willing we are to please our selves in our own conceits, and how ready to conceive amiss of others doings, yea, sometimes to prefer out 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 cōtrition, 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 than the rest, & more diligent to hear the word, as Marie was, there shall not want some or other to censure them at their pleasure, yea, to find fault, & to condemn thē 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 Marie, 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 & Miriam murmur against Moses, the Lord will punish it with leprosy. What a comfortable thing is this to the godly, y ^t the king of kings will take their partes, 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 backbited 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 slanderous tongues of their enemies, as sometime he stopped Balaam's passage, when he went to curse his people, & caused the dumb beast to speak, and to reprove the madness of the Prophet, rather than 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, he called him twice by name: Christ called Peter thrife by name, John 21. to cause him make his three-fold 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, & such is the dullness & peruersenes of our crooked nature, that we cannot be gained by the first admonition: but the Lord must cal us often̄ & earnestly, before we will hearkē unto him.

There are two things in this 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 of reprehension, he will not stick to tell her of it: he will not soothe 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, to 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 admonition 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, & 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 otherwise 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 & oppression, that you would leave your swearing & 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 unreproved wheresoever he cometh. But as Elias told Ahab of his Idolatry, though he were his king, and John the Baptist told Herod 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 seems he was not curious of his diet, but would have been content with simple cates: he was no delicate or dainty guest, 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 curiosity: now let us see how Marie 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, than 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 Commonwealth: 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 Marie for her diligence in hearing his word, as Rebecca loved Jacob for he arkning 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 maliciousness, 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 living water, which springeth up unto eternal life, 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 Mary hath chosen, by so much better than her sisters choice, because it concerneth a better life, and hath the fruition of this present life. Mary hath a double portion: she heard the word, and ate 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 feed which bringeth forth fruit unto eternal life. Let the word of God therefore be precious unto us, because it is 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 my 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.

FIrst we are to speak of Noah, then of Cham his wicked son, and 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, and 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) Noah began to be a husbandman. This is the first name which is given to Noah after the flood, he is called an 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 alive to possess the earth but Noah and his sons, that he should have found himself something else to do, then to plant vineyardes: and that the holy Ghost should have entitled him King of the world, and not an 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 ende: but hereby the holy Ghost would show, that God doth not respect kings for their titles, nor men for their riches as we do, & 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 nobleman 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 lowly 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, when David kept sheep, and all the house of Jacob were called men occupied about cattle: but as they for this were abominable 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 Commonwealth: bringing less profit unto it self, that may so justly complain of her fall without cause, and her despite from them which live by her, as this painful science of husbandry: that it is marvel that any man will take 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 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 complaint 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 doeth bate 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 deer 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 homely, rise early, labor daily, sel cheap, and bye deer, 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 enough 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 which 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 thought tells 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 prepare 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 and travel, thou king, and thou Judge, and thou prelate, and thou landlord, and thou gentleman, shalt get thy living as Adā thy father did, or else thou doest avoid the curse, and a greater curse shall follow: that is, they which will not sweat in 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, so God would have no man 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, doeth 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 certify our minds towards our poor brethren, which in deed seem too base in our eyes, & are scorned for their labors, as much as we should be for our idleness.

Then (saith Moses) Noah began to be a 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 weak then he was, yet he returneth to his labor afresh, and scorned not to till and plant for all his possessions, as though he were an husbandman: such a lowliness is always joined with the fear of God, that they y ^t 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 howe all the world after should live by 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 doeth 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, & slime upon the face of the earth, which he had seen so glorious and sweet, and fertil, 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 & profits for sinful man, as it did before. By this we may learn to use all means for the obtaining of God's blessings, & 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 Pro. when he reproveth y ^e slouthful husbandmā, because his field brought forth Nettles and Thistles in stead 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 our selves? 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 should 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 Commonwealth 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 hundredth 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 grapes 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 fruits of his labor. By this we learn, to omit no occasion to do good, but when so ever 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 this 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 degenerate from our parents, that we may prepare against the fire, as Noah prepared against the water.

This is worthy to be noted to, 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 suddenly: though we be well while we are 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 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 drowned after 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 repented him that he commended him. He planted well, but he drunk not well: therefore that which was good did him hurt: then seeing he was trapped with a good work, whatsoever we do, we may remember howe easy it is to sin, if we miss in the matter, or in the manner, or time, or the 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 too 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 was 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 lande at his command, though he passed the pilgrimage of man nine hundredth 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 is 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 displaieth 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 Balacke would have him, but he forbad him to go with Balackes servants, knowing that if he went with them and saw the pomp of the Courte, 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 is 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 reuerentlie, 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 everything, 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, dulles 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 should be drunk that hath seen a drunkard before, swelling and puffing, and foaming, and spuing, and groveling like a beast; for who would be like a beast for all the world? Look up on 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 loathsome doth he seem to thee? so loathsome dost thou seem to others when thou art in the like taking.

And how loathsome then doest thou seem to God? Therefore the first law which 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 receive the word of God, receive it soberlie. 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 intemperance filled her room? if shame let to sin, it casteth out sin: 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 many sins spare, least they should appear to be sins. Every sin defileth a man, but drunkenness maketh him like a beast: every sin defaceth 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 bewrayeth 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 reckens 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 he 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? how 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 satisfy 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 deuouted, for grief that she hath 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 Rechabites abstaining from wine, as Jonadab bad thē, 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 blessing) while we sit down to eat, and rise to play. Therefore, as Christ said, remember Lots wife, to I say, remember Lot: 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 said as much as I would.

Some go about to acuse 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 mende 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 how 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, & 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.

The contents.

• 1 The sinners conversion.
• 2 The sinners confession.
• 1 A prayer for the Morning.
• 2 A prayer to be said at all times.
• 3 Another zealous prayer.

THE SINNERS CONVERSION.

IN the end of the chapter before going, we may see how Christ healed a man, blind in his bodily sight, namely Bartimeu,s whereby he showeth himself to be the Physician of the body: Here we shall see how he cured one blind in mind, namely Zacchaeus, whereby he showeth himself to be the Physician of the soul, and therefore the Savior of the whole man.

In speaking of Zacchaeus and his conversion, we will observe four circumstances. First, the place where he was called, which was Jericho, Secondly, the person that was called Zacchaeus the Publican. Thirdly, by whom and how he was called, by the voice of Christ. And lastly, the effect and fruit of his calling, his good confession.

First therefore for the place where he was converted, it appeareth to be Jericho, a City not far distant from Jerusalem. It was sometime a notable City, till it was subverted and ruinated by the Lord's Champion Joshua. It was built again in the days of Ahab, by Hiell the Bethelite, and remaineth at this day with the rest of that holy land, under the Turkish Empire. Unto this Jericho, the Lord of heaven and earth vouchsafeth to come in the likeness of a servant. And as Joshua compassed Jericho seven times, minding to destroy it, so Christ the true Joshua, resorted oftentimes to Jericho, minding to save it. But as in the destruction of Jericho, Joshua spared none but Rahab the harlot: so Jesus in his journey to Jericho, converted none but Zacchaeus the Publican. When Joshua had conquered & rased Jericho, he sowed salt in it to make it barren, and cursed him that should attempt to build it up: yet in this barren soil Christ hath his spiritual harvest, and in this cursed City he hath a holy Temple, a blessed building. Samaria that wicked City affourdeth many that believe in Christ. John. 4. 39. And out of Galilee, from whence they thought no good thing might come. John 1. verse. 46. Christ called diverse of his Apostles, and even in Jericho this cursed City, Christ hath a rich mā that is to be saved. In every place Christ hath his chosen. There is neither Jew nor Gentile, Barbarian nor Scythian, bond nor free, but Christ is all in all, to all that call upon him, Rom. 10. 12.

Now followeth the description of Zacchaeus, which is most plainly & fully set forth unto us. The holy Ghost speaking of Zacchaeus and his conversion, comes in with an Ecce, Behold, as if it were a wonder that Zacchaeus should be converted. Zacchaeus was a Gentile, a Publican, and a rich man, and therefore behold a miracle, as if in the conversion of Zacchaeus, these three should be converted at once.

Zacchaeus was a Gentile, a marvel to see a Gentile become a Jew: that is, to believe in Christ. He was a principal Publican. A strange thing to see a chief Customer to give over his office: and he was rich also: a rare matter to see a rich man to enter into the kingdom of God: and therefore behold a miracle, as if at this day, the Turk, the Pope, and the King of Spain, were at once persuaded to forsake their idolatry and superstition. Christ going to Jerusalem, converteth a Gentile, to signify the calling of the Gentiles: he converteth a Publican, to show that notorious sinners may hope to be saved, if they repent and amend, as Zacchaeus did. He converteth a rich man, to show that all rich men are not excluded from the kingdom of heaven.

He was called Zacchaeus before his conversion, but he was never truly called Zacchaeus till Christ called him so. His name signifying, simple, pure, honest; but his life was subtle, impure, and most detestable. Thus many are called by honest names, whose deeds bewray their dishonest natures, and vices oftentimes are shrouded in the habits of virtue, like Aesop’s Ass, masking in the Lions skin, till his long ears detect his folly; or like the Crowe that is decked in others plumes, till every bird do pluck his feather.

Zacchaeus by his profession was a Publican, and therefore much detested of the Jews: for Publicans were the Romaine Officers, appointed to gather and receive public custom or tribute of the Jews, who were at that time in subjection unto the Romaines. And amongst these Officers, Zacchaeus was the chief, and (as it seemeth) Ouer-seer of the rest that were in Jericho, and therefore in chief hatred among the Jews, as one that chiefly favored the Romans tyranny, and served to abridge their country liberty, which ought not to be subject to any nation.

Besides, he contemned the ceremonies of the Jews, and regarded not their Religion, nor lived after their law, and therefore with the rest of the Heathen Publican's, was excommunicate out of their Synagogue, Math. 18.

Thus was he hated for his profession, because he was a Publican, and for his religion, because he was a Heathen. Yet was he beloved for his wealth, for rich men have many friends. Prov. 14. 20. And though they do never so wickedly, yet have they some to take their parts. If they speak never so proudely, yet are there some to praise their saying, Eccle. 13. 23. 24.

Zacchaeus was a Publican, and therefore rich: for Publicans must needs be rich, and Usurers will be wealthy. But rich Publicans make poor Princes, and wealthy Usurers make many beggars. In every Province there were many Publicans, and therefore much poor people in every place: for where there be many Caterpillars, the fruit is soon consumed, and where there be many extortioners, beggars must needs abound.

By the Law of GOD, there might be no beggars in Israel, but when so many Publicans were suffered to receive tribute of the Jews contrary to God's Law, no marvel though so many sat and begged, contrary to God's Law. Luke 18. John 9. Acts 3. By the Law of God, There ought to be no beggars among Christians, Psal. 32. 25 but when so many userers are tolerated in a Christiā Common-wealth, contrary to the Law of Christ, Luke 6. 35. no marvel though we have so many beggars, contrariy to the mind of Christ. The poor (saith Christ) ye shall have always with you, but when you will you may do them good and we shall be sure to have the poor amongst us always, but we must make such good provision for them, that they be not fain to beg their bread.

Thus was Zacchaeus rich to himself, for he was a Publican, but he was rich toward God also, for he had a desire to see Christ. Almighty God, who is rich in mercy, Eph. 2. hath so inspired his heart with the desire of heavenly riches, that whereas before his whole delight was in seeking of worldly wealth, now his greatest care is to seek for heavenly treasure. He now forgetteth what his profession is, and begins to be of a new profession: and he whose heart was wholly set upon earthly profit, is now like old Simeon, most desirous to see his Savior. The Tetrarch Herod desired to see Christ, and despised him when he saw him. Luk. 23. 8. 11. but Zacchaeus the Publican, desired to see Christ, and rejoiced when he saw him, like Abraham that desired to see the day of Christ. John 8. 56. and therefore of the servant of Satan, Zacchaeus is now become the child of Abraham, which rejoiced to see the day of Christ. Hoppie were his eyes that saw so blessed a sight, for many Prophets and righteous men have desired to see and to hear those things that Zacchaeus both saw and heard, and could not see nor hear the same. If Jacob thought himself happy, if that he might but see his son Joseph before his death, then surely thrice happy Zacchaeus, whose hap it was, not only to see (as Jacob did) but to rejoice (as Mary did) in Christ his Savior.

As Zacchaeus was desirous to see Christ in earth, so I would have the rich men of our time, desirous to see Christ in heaven. For although with the eyes of our body we cannot see Christ as Zacchaeus did, yet with the eyes of our faith we may behold him as Stephen did, Acts 7. But if our faith be so weak sighted that we cannot see Christ, yet let us have a desire to hear Christ in his word, whereby our faith may be increased, for faith cometh by hearing the word of God. And as the Queen of the South desired to hear the wisdom of Solomon, so let us be desirous to hear the wisdom of Christ our savior.

King Solomon left some books in writing, wherein is seen some part of his wisdom, and Christ our king, hath left unto us his most sacred word, as it were a taste of his wisdom, sufficient matter for our salvation. This is that heavenly food, Math. 4. 4. whereby our souls are fed unto eternal life, let us therefore labor for that heavenly food: and as the Israelites were careful to gather Manna to sustain their bodies, so let us be as careful to hear the word to feed our souls. The people in the time of Christ, John 6. 24. took great pains to follow Christ both by lande and sea, and many now a dales (I confess) are very forward to follow his faithful ministers, but as they followed Christ so fast to fill their bellies, so these frequent sermons for fashion to serve the time.

Zacchaeus is desirous to see Christ, a godly care, but yet he could not obtain his purpose: a thing common; for everyone that hath any good motion, hath always some hindrance to cross the same, and Zacchaeus hath a double impediment to hinder his honest enterprise: The press of the people, and his little stature. Whereof the former, that is, the multitude, is always wont to be an enemy to those that would come to Christ. This hindered the blind man from receiving his sight, Luke 18. for the people rebuked him that he should hold his peace, till Christ called him and opened his eyes. This hindered them that brought the man sick of the Palsy, Mark. 2. for they could not come at Christ for the press, till they uncovered the roof of the house, and let down the bed wherein the sick of the Palsy lay.

This hindered the healing of the deaf and dumb, Mark. 7. till Christ took him a side out of the multitude, and cured him. This hindered the raising of the Rulers daughter, Mat. 9. till Christ had thrust out the Minstrels and the multitude, and then restored the maid to life. Finally, this hindered Zacchaeus here from coming unto Christ, til Christ vouchsafed to call him to himself. Thus always a multitude that is prone to evil, doth withdraw and hinder us from approaching unto Christ: and therefore we must not follow a multitude to do evil, nor decline after many to overthrow the truth. Exod. 23.

The second impediment that hindereth Zacchaeus from seeing Christ, is his little stature. He was so low of stature, that he could not see Christ above the multitude: but Christ was above the multitude, and therefore could see Zacchaeus though he were so low of stature. For God looketh not on the countenance, nor on the height of a man's stature, but the Lord beholdeth the heart, and preferred little David before Eliab his eldest brother, because he findeth in him a better heart to serve the Lord. And Zacchaeus in his little body hath a heart and mind prepared to seek and see the Lord. Zacchaeus was so low that he could not see Christ, but many amongst us are so high that they will not see Christ. The common people in time of Christ, were so desirous to follow Christ, that neither lameness, nor blindness, nor sickness, could stay them from coming to him; but the common people in our time, are more ready to follow their sport and pastime, then to come to the Church to hear of Christ. And as for our rich men, who seeth not that they will make great haste to see a commodity, but will scarce come out of doors to hear a Sermon?

They come to Church, as Nicodemus came to Christ by night, as if they were ashamed to come to Church: but they run after profit to get riches, as Geheziran after Naaman the Syrian to get a bribe.

Thus hath Zacchaeus two lets: that he could not see Christ, the one in the people, the other in himself: and we have many lets to withdraw us from Christ, some are external, and without us, as the enticements of the world, and some are internal and within us, as the lusts of our own flesh. The press of the people hindereth Zacchaeus from seeing Christ in his humility, and the multitude of our sins do press us down, that we cannot see Christ in glory. Zacchaeus was a man of little stature, and that hindered him from seeing Christ in earth, and we are men of little faith, & that is the cause we cannot behold Christ in heaven.

Though Zacchaeus was a man of little stature, yet it appeareth that he was not a man of little wit: For when he could not come to the sight of Christ for the multitude, he had the wit to run before, and to clime up into a tree to obtain his purpose. And for the most part it falleth out, that men of low stature, are men of high conceit, and the shortest bodies, have the sharpest wits, God so providing, that the defects of their bodies might be supplied with the gifts of their mind. Now Zacchaeus, that before was loath to move his foot from the custom-house for losing his profit, begins to run after Christ for fear of a greater loss, like Elisa that left his plowing, and ran after Elias to follow his new vocation. But Zacchaeus doth not only run, but also climb up into a tree to see Christ: A strange thing that Zacchaeus a rich man, and a chief customer, should behave himself so childishly in the sight of so great a multitude; but the desire he had to see Christ, made him forget himself: and to committee such things as were not fitting for his state and credit So they that will follow Christ, must make account to do many things contrary to the fashion of the world, and their own liking If Christ himself were content to leave the glory which he had with his father to come down to us, shall not we be content to leave the reputation which we have with men to go up to him?

But alas, where is there any almost, that preferreth not the fruition of this earthly prison, before the profession of that heavenly mansion: and had rather hazarde the hope which they have of eternal glory, then leese the present enjoying of their fading pleasure.

The ambitious man hunteth after honor, and will not leese an inch of his estimation. The covetous man seeks after profit, and countes (like Judas) all lost that comes not to his bags. And the voluptuous man bestows his time in pleasure, and thinketh that his chief felicity. Thus every man makes his heaven of that wherein he most delighteth, and is content to take great pains to accomplish his fond desires. But here Zacchaeus is of another mind, for being a public officer, he climbs into a tree, which stood not with his gravity: and being a rich man, he runs to see Christ, which was not for his worldly profit; yea he takes great pains to see Christ, not respecting his ease or pleasure.

Thus must we be affected if we desire to come to Christ, that neither honors nor preferments, nor profit, nor pleasure, nor kindred, nor friends, be able to hold us back, We must be ready not only to run, but also to climb (if need require) as Zacchaeus did: that is, to take some pain and travail to have a sight of Christ.

The Queen of the South, undertook a great and tedious journey to hear the wisdom of Solomon, but we are loath to take any pain to hear one that is greater then Solomon.

The people in David's time brought so much treasure, and so many gifts to the building of God's Tēple, that the priests were fain to bid them cease, but a great part of the people in our time, are so sparing of their pains and cost, that they think that very time misspent which is employed in the service of God: and that money ill bestowed, which is given to the maintenance of his ministers.

When Zacchaeus could not see Christ for the multitude, he climbs up into a tree, that groweth in the way where he was to pass, that from a tree he might behold him, which was to suffer on a tree for man's salvation. So when we cannot draw near to Christ by reason of our sins that press us down, we will climb up by a lively faith, which is the tree of life, that groweth in the way to eternal life, that so with the eyes of our faith, we may behold him that died for our sins upon a tree.

It was a wild fig tree that Zacchaeus climbed, but not like that unfruitful one which our Savior curfed: for this bare most precious fruit, even such as Christ himself vouchsafed to pluck. A happy tree that bare such precious fruit as Zacchaeus was, but thrice happy Zacchaeus, that so happily climbed on that happy tree.

This tree grew in the way that Christ was to pass, for else Zacchaeus might have climbed to no purpose: So if we desire to find Christ, we must seek him in the way where he hath promised to show himself unto us, that is, in his holy Temple, where his word is duly preached, and his sacraments reverently administered, for where two or three are so gathered together, he hath promised to be present amongst them.

As Zacchaeus ran before to see Christ, so Christ followed after to see Zacchaeus. Satan for his part went about like a roaring Lyon, seeking to devour him, but Christ for his part goeth about like a good shepherd, minding to save him. And although Satan a strong armed man, had taken some possession in the heart of Zacchaeus, yet Christ a stronger then he cometh unarmed, and taketh from him his harness wherein he trusted, and rescueth the spoil.

Christ comes to the place where Zacchaeus was, because otherwise it had been impossible for Zacchaeus to come to his presence: for unless the Lord vouchsafe to come unto us, we cannot attain to the presence of God. As no man might have any access to King Ahasuerus, except he stretched out his golden Scepter: so no man may come to Christ, unless he be called by the golden Scepter of his sacred word.

Christ looked up and saw Zacchaeus, before Zacchaeus could look down to behold him. Thus doth the Lord prevent us with his mercy, whom he might cast off in his justice: and if he perceive in us a willing mind to come unto him, he is content to come first unto us. And like that good Father, Luke 15. to behold us while we are yet a great way off, and to have compassion on us.

When Job's three friends that came to visit him in his great calamity, lift up their eyes a far off, they knew not Job, because he was so sore afflicted. But Christ who is the mirror of true friendship, cannot so soon forget his friends, howsoever they be disguised. He knoweth his own sheep wheresoever he seeth them, John. 10. whether they be under the fig-tree as Nathaniel was, or upon the fig-tree as Zacchaeus was, he hath respect unto them. And if they have a desire to seek, they shall be sure to find, Math. 7. And if they labor and are heavy laden, he will refresh them, Matth. 11. Christ is now come to the place where Zacchaeus is to be called; and as Abraham, Gene. 22. lift up his eyes and saw in the bush a Ram that was to be sacrificed, so Christ lifting up his eyes, saw in the tree Zacchaeus the sinner that was to be converted. And now begins the conversion of Zacchaeus, for now Christ begins to speak unto him.

Zacchaeus desired only to see Christ, but now Christ calleth him by name, and offereth his own self unto him. This was more than Zacchaeus expected, and yet no more than Christ vouchsafeth, namely, to give more than is desired. The sick of the Palsy that asked health, obtained also forgiveness of sins. Solomon desired wisdom, and the Lord gave him wisdom & abundance of wealth beside. Jacob asked but meat & clothing, and God made him a great rich man. And Zacchaeus desired only to have a sight of Christ, and was so happy as to entertain him into his house.

Thus the Lord that is rich in mercy to all that call upon him, useth oftentimes to give more then we ask: and he that is always found of them that seek him with their whole heart, is found also sometime of Gentiles that knew not God, Isaiah. 65. 1. Let us therefore that were sometime sinners of the Gentiles, seek the Lord as Zacchaeus did, while he may be found, & call upon him while he is nigh. He will be found of them that seek him heartily, and is nigh to all them that call upon him faithfully, Psal. 145. 18.

Zacchaeus come down at once. Now Christ begins to call Zacchaeus from the tree to be converted, as God called Adam from among the trees of the garden to be cursed, Gen. 3. Before, Zacchaeus was too low, and therefore was fain to climb, but now he is too high, and therefore he must come down. And we (for the most part) are either too high, or too low, too hot, or too cold, too quick, or too slothful in the Lord's business. Sometime we flock together to hear a Sermon, like the people, Luke 5. that pressed upon Christ to hear the word: and anon we run to see some pleasant pastime, like the Athenians, whose ears always itched to hear some news. Who make more show of conscience and religion, then they that show themselves most irreligious and unconscionable? Who seemed more confident and virtuous in Christ his cause then Peter? and not long after, who more traiterous and faint-hearted?

Many can say with Peter, that they will not stick to die before they will deny Christ, but when it comes to the trial, they are ready to abjure Christ and his religion, before they will hazard either life or living.

He that will come to Christ, must come at once, without delay, for delays (specially in the matter of our salvation) are most dangerous, and repentance may not be deferred. We must make no tarrying to turn unto the Lord, nor put off from day today, least the wrath of the Lord break forth suddenly, and we be destroyed in our security, and perish in the time of vengeance. When the Lord is minded to do us good, he will have us come quickly like Joseph, Gen. 45. 9. that in the time of famine, would have his father Jacob to come down quickly unto him, to sojourn in Egypt, where there was some plenty of food.

As the children of this world are very nimble to work wickedness, so the children of light should be as nimble to follow goodness. Judas was nimble to betray Christ, John 13. 27. and the bad debtors Luke 16. could sit down quickly to misreckon their creditor: so let us come quickly to hear of Christ, that Christ may accept of us quickly; let us be nimble to make our account before, that we do not (like the foolish builder) come short of our reckoning.

But why must Zacchaeus come down so hastily? even to entertain Christ into his house. For today (saith Christ) I must abide with thee. This was joyful news to little Zacchaeus. Not long before, he wanted means to see Christ, but now he hath opportunity to entertain him into his house. There was more humanity in Christ then in Zacchaeus: for if Christ had not bidden himself to dinner, he had not been bidden for Zacchaeus. So if Christ do not offer himself unto us in his afflicted members, he may go long enough before we will offer him any entertainment. As often as the poor craveth any relief at our hands, let us imagine that Christ asketh something of us: but as Zacchaeus must entertain him presently without delay, so let us be ready to help them presently, because they stand in need of present help. And as he must receive Christ into his house, so we must make account to receive his needy members into our houses. And as the unjust steward procureth himself friends with his masters goods, so let us make the poor to be our friends, by our beneficence and bounty towards them, that so receiving them (when they have need) into our earthly houses, they may receive us when we stand in greatest need, into everlasting habitations.

They that were invited to the marriage, Matth. 22. refused to come; but Christ is content to come to Zacchaeus house before he was invited. Wherein also he showeth his great humility, in coming before he was requested, as they bewrayed their great arrogancy, in refusing to come being solemnly bidden. It was a part of great humility, that he that was most free from sin, would vouchsafe to come into a sinners house: but it was a sign of great humility, that he would be wray his great necessity, and seek for succor it a sinners hand.

Alas poor humble Savior, who though thou be Lord of heaven & earth, as thou art the son of God, yet as thou art the son of man, hast not whereon to lay thy head, Matth. 8. How justly did thy Prophet Jeremiah wonder at thy humble poverty, saying, O thou hope of Israel, the Savior thereof in the time of trouble, why art thou as a stranger in the land, or as one that passeth by to tarry for anight? The son of God vouchsafeth to come; and that vnrequested, to a sinful man's house a special favor: but he disdaineth not to make his necessity known unto him; O strange humility! Here therefore appeareth the singular humanity & great humility of Christ to sinful men; he offereth himself to be their guest, if he find them willing to entertain him for their guest. And Zacchaeus no doubt was willing to entertain him: for although Christ heard not the voice, yet he heard the affection of Zacchaeus inviting him to dinner. As therefore Zacchaeus was willing to receive Christ into his house, so let us be ready to receive him into our hearts. For as Christ said to Zacchaeus: This day I must abide at thy house, so he saith to everyone of us: This day I must abide in your hearts. Wherefore as the Prophet David saith, Open your gates that the King of glory may come in: so I say unto you, Open your hearts that the word of God may enter in. This day the word of God may abide in your hearts, for this day the word is preached unto you; and who knoweth whether he shall live to hear it the next Sabbath; To day therefore if ye will hear his voice, harden not your hearts: as did the Israelites, least if you harden your hearts, his voice be heard no more amongst you. This day you may gather this heavenly Manna, as the Israelites might gather their Manna six days together, but tomorrow (perhaps) and six days after, you may not gather it, as on the seventh day Manna might not be found. The Lord grant that you may gather sufficient food for the sustentation of your souls, that as Elias the prophet iournied in the strength of the meat that the Angel brought him, even unto Horeb the mount of God, so you in the strength of this spiritual meat which here I bring you, may be able to pass through the dangerous ways of this troublesome world, unto God's holy Mountain, the haven of all happiness, whither he bring us that hath dearly bought us with his precious blood, even Christ Jesus the righteous: to whom with the Father and the holy Ghost, three persons and one God, be given all glory and majesty, world without end, Amen.

THE SINNERS CONFESSION

YOu heard the last Sabbath, how Zacchaeus the Publican was called to be a Christiā: now you shall hear the fruit of his conversion. No sooner had Christ called him from the tree, but that he came down hastilie, and received him ioifullie.

This was the fruit which it had in the heart of Zacchaeus, namely, obedience to the voice of Christ: a fruit more precious and acceptable unto God, than the most pleasant fruits which Eden yielded, and a sacrifice more sweet and acceptable unto him, than all the sacrifices which the law required. This is the sacrifice where with the Lord is pleased, even when his voice is obeyed, 1. Sam. 15. 22. The voice of the Lord is a glorious voice, and mighty in operation, dividing the flames of fire, and shaking the Cedar trees. So the voice of Christ is a glorious voice, his voice is mighty in operation, dividing the soul and the spirit, and shaking Zacchaeus from the wild fig-tree, whereinto he had climbed.

The same God, to whose command, the winds, the sea, the devils and death it self obey, here commandeth Zacchaeus to come down at once, and he cometh down hastilie to receive him to his house, and he receiveth him joyfully. As Zacchaeus could not come at Christ till he was called, so no man can come to Christ except the Father draw him: and as Zacchaeus could not choose but come, when he was called by the voice of Christ: so when any man is called effectually by the preaching of the Gospel, he cannot choose but come to Christ: for where there is an effectual calling, there is grace given also to obey the same. Ro. 8. 30. The Lord is fain sometime to cal us often̄, because we know not the voice of him that calleth us, as he called Samuel three times, before he answered: because at that time Samuel knew not the Lord, 1. Sam. 3. 7. But as soon as he understood that it was the Lord that spake unto him, he replied presently, Speak on Lord, for thy servant heareth. So when the Lord calleth any man effectually by the preaching of his word, all the partes and powers of his body do yield their obedience, the ear listneth, the tongue confesseth, the heart believeth, the head deviseth, the hand performeth, the foot runneth, the eye directeth, and all concur to do thy will, O God, Psal. 40. 7.

Such and so effectual is the voice of Christ in the hearts of his chosen, that it maketh Saul of a bloody persecutor to become Paul a painful preacher: it causeth Peter of a silly Fisher-man, to become a catcher of men: and Zacchaeus here of a vile Publican, to become a zealous Christian. And such also is the nature of the word preached, wheresoever it pleaseth the Lord to give success and increase thereto, that it is able to transform the minds of men, to be get faith in the hearts of Infidels, and (in a word) to save such as are ordained to eternal life, Acts 13. This is the power of the word of God, even to cause a consenting to the truth thereof: and this is the property of the children of God, to yield all obedience to the word of God. As soon as Christ calleth Zacchaeus, he comes down presently, like the light in the creation, that was made as soon as God said, Let there be light. Here therefore of Zacchaeus that obeyed the voice of Christ, let us learn obedience to the voice of Christ: for as Christ biddeth Zacchaeus to come down, because he was too high: so he saith to everyone of us, Come down, because we are too high minded. But with us the voice of Christ is not so effectual, as it was with Zacchaeus: for he was content to come down at the first bidding: but we must be often bidden to beware of pride and ambition, and yet we will still be climbing. There are few so high that are content with their calling, but as Haman was always aspiring til he came to the gallows, so many amongst us are always climbing, till they catch a fall.

Again, as Christ said to Zacchaeus, To day I must abide at thy house: so Christ saith to us, To day my poor afflicted members should receive some succor at your hands. But as the Priest & the Levite, Luke 10. passed by the wounded man leaving him half dead: so we (for the most part) pass by our needy brethren, leaving them vnr eleeued. Thus are we every way disobedient to the voice of Christ. He teacheth us to be humble as he himself is, Matth. 11. 29. and we wax proud and insolent as Satan is. He willeth us to be merciful, as our heavenly father is, Luke 6. 36. and we are cruel and unmerciful, as the rich glutton was, Luk. 16. This is the cause why the earth deceiveth and rendereth not her fruit, Isaiah. 24. 5. This is the cause why the sword devoureth abroad, and the pestilence destroyeth at home, Deut. 28. 15. Levite. 26. 24. 25. and in a word, this is the cause of all the mischiefs and calamities that are threatened, even because we are obstinate and rebellious against the Lord, we are undutiful and disobedient to the voice of Christ, that calleth us so lovingly to come unto him, Mat. 11. 28.

Zacchaeus was called but once, and he cometh quickly, but we are called oftentimes, and almost every day, and that by the voice of Christ himself: for, he that heareth you (saith Christ, Luke 10. 16.) heareth me: and yet we cannot find the way to Christ. The word of God, which is the lantern unto our feet, and the light unto our paths, Psal. 119. hath been plainly and plentifully preached amongst us these many years, and yet many amongst us have not yet learned to come to Christ. Zacchaeus comes quickly when Christ calleth him, let us therefore learn of Zacchaeus to come quickly when Christ calleth us. We must be quick in the Lord's business, for God cannot abide loiterers standing all the day idle, Matth. 20. and as he loveth a cheerful giver, 2. Cor. 9. 7. so he liketh a cheerful follower.

It followeth therefore that Zacchaeus received him cheerfully. Still Zacchaeus us is a receiver: before he was a receiver of custom, now he is a receiver of Christ. Zacchaeus received Christ two ways: first, into his heart when he desired to see him: and then into his house when he gave him hospitality. Many received Christ to house, but not into their hearts, and therefore received him grudgingly: but Zacchaeus received Christ first into his heart, and then into his house, and therefore received him joyfully. Of Zacchaeus his joyfulness, we must learn to be joyful when we do anything for the cause of Christ: we must be glad to harbor Christ in his members, as Zacchaeus was joyful to harbor Christ himself. As before in coming down from the tree, Zacchaeus shown his obedience: so here in receiving Christ into his house, he showeth the love that he bare unto him. If Zacchaeus had not loved Christ, he might have sent him to some common Inn: But Zacchaeus is content to receive Christ into his own house, yea, he rejoiceth to have gotten so good a guest, like Abraham that used to sit at the door of his tent, & rejoiced to entertain strangers that went by the way: and therefore though Zacchaeus were a Gentile borne, yet herein he showeth himself the child of Abraham, because he doth the works of Abraham, John 8 verse. 39. So did Abraham and so must we do, if we will show our selves to be the children of Abraham.

When Abraham thought only to have entertained men, he reeiued the Angels in the shape and likeness of men: and when Zacchaeus thought to entertain the son of man, he receiveth the son of God himself. Let us therefore (as the Apostle willeth us, Heb. 13. 2.) be mindful to entertain strangers, for as much as thereby some have received Angels into their houses unawares: and why should not we hope to entertain the like or better ghestes, if we be given to hospitality, as those godly Fathers were? For as the Angels came to them in the likeness of men: so Christ himself comes to us in the likeness of a poor man, of a lame man, & of a blind man: and when he cometh, he cometh hungry, or thirsty, or naked, or harborless, or sick, or imprisoned, and happy are they that feed, or clothe, or harbor, or visit him, when he cometh thus afflicted. When Abraham entertained the Angels, he was not only busy himself, but his wife and all his household were careful to make provision for them so when Zacchaeus received Christ into his house his whole family (no doubt) were no less willing & careful to entertain Christ, then their master was: & therefore not only to Zacchaeus, but even to his whole house salvation is promised, because the whole family rejoiced at Christ his coming. Let rich men learn of Zacchaeus, to entertain Christ in his needy members, and let rich men's servants learn of Zacchaeus family, to show themselves merciful like their merciful masters, that they may receive the reward of mercy and hospitality at the last day, Come ye blessed, for I was harborless, and ye took me in. Generally, as Zacchaeus gladly received Christ: so let everyone that is able, be glad to distribute to the necessity of the poor Saints: if we have much, let us give plentifully: if we have little, let us give gladly of that little: if we be not able to give a penny, yet happily we may afford a morsel of bread: but if not that, yet there is none so needy, that cannot give a cup of cold water, and even so small a gift shall not lose his just reward, Matth. 10. 41. Zacchaeus received Christ into his heart, but many amongst us are ready to drive Christ out, and to receive Satan instead of him: Zacchaeus received Christ into his house, but there are many rich men amongst us, that like Dives, Luke 16. will not afford poor Lazarus the crumbs that fall from their table: but as the damsel, Acts. 12. opened not the door for joy when she heard Peters voice: so by contrary, these men for very grief shut their gates when they perceive a beggar there Finally, Zacchaeus was joyful when he entertained Christ, but many amongst us are sorrowful when they should relieve the poor: like churlish Nabal, 1. Sam. 25. that reviled David, when he should have relieved him.

So long as Job prospered, he kept a worthy and a worshipful house, he suffered not the stranger to lie in the streets, but opened his door to the Traueiler that went by the way, Job. 31. 32. but now many gentlemen of the country are content to suffer the stranger, the fatherless and the widow, not only to lie, but even to starve and die in the streets with hunger and cold, and never receive them to house or harbor, nor afford them any relief or succor. But as the voice of Abel's blood did cry from the earth to God, for vengeance against his brothers cruelty: so the voice of the poor and their pittious cries, shall enter into the ears of the Lord, and their guiltless blood (which is poured forth in every place without all compassion) shall pull down hasty and sudden vengeance from heaven upon the heads of these unmerciful cormorants, unless while this time of mercy lasteth, they show mercy to their distressed neighbors.

Thus you have heard howe Zacchaeus behaved himself in entertaining of Christ▪ now you shall see the behavior of the Pharisees in disdaining at Christ. When all they saw it, they murmured, saying, that he was gone in to lodge with a sinful man. Before, they hated Zacchaeus for his vices, because he was covetous: now they envy him for his virtues, because he was given to hospitality. For the wicked will always have something to find fault with in the children of God, like the sons of Jacob, Gen. 37. that hated their brother Joseph, because of his dreams: and like Saul that unhappy king, that envied David for his happy victories, 1. Sam 18. 29. Thus the wicked when they cannot charge the godly with any grievous crime, they begin to grudge at their well doing: and therefore not only Zacchaeus is hated for receiving of Christ, but Christ is hated also for being his guest. When they could not accuse Christ for sin, they accuse him for companying with sinners: for they must still be accusing some or other, for one thing or other, like their father the devil, that both by name, Revel. 12. 10. and by nature, Job. 16. 7. is a continual accuser of the brethren. It had been the duty of the Pharisees to have received Christ, and made much of him as Zacchaeus did: but they are so far off from entertaining him themselves, that it grieveth them to see Zacchaeus give him entertainmēt. And surely, such is the perverse nature of the wicked, that they will neither receive the grace of GOD when it is offered them, nor willingly suffer any other to embrace the same: like the wicked Jews, Acts 13. 50 that would neither believe the doctrine which Paul preached, nor could abide that the Gentiles should be brought to the faith of Christ. The high priests thought thenselves too high, to have poor humble Christ amongst them: the Scribes and the Pharisees in their own conceit were too good, too wise, and too holy to receive him into their company: and not content to sequester and estraunge themselves from Christ, they disdained also that he should be conversant with Publicans and sinners, as though he were not worthy to be conversant amongst men.

If it were the office of Christ to convert sinners, why should the Pharisees be offended at him, if he were sometimes conversant with sinners to work their conversion? If Christ were a Physician to cure the sickness of the soul, that is, to save the people from their sins, why should the Pharisees murmur at him for keeping of company with Zacchaeus, that was sick in soul? for as it is expedient for the Physician to visit his patients for their better recovery, so it was convenient Christ should visit sinners for their speedier conversion. But as the Physician that resorteth to sick persons, is not straight way infected: so the souls Physician that conuerseth with sinners, is not thereby polluted. And therefore, as Christ performed his office though the Pharisees murmured, so let the ministers of God learn by his example, to perform their duties, though the wicked be offended. It was the office of Christ to call sinners to repentance, yea he came to call Pharisee sinners, as well as Publican sinners, if the Pharisees would have confessed themselves to be sinners, as the Publicans did, but because they stood so much upon their own righteousness, and despised others, therefore Christ denounceth so many woes against them, and preferreth the penitent Publican that trusted in the Lord's mercy, before the proud Pharisee that trusted in his own merits. Though Paul was a Pharisee, and the son of a Pharisee, yet he shameth not to confess himself one of the chief sinners which Christ came to save. So if the Pharisees that murmured at Zacchaeus would have been saved, they should have confessed themselves chief sinners, as Paul did. They should not have accused Christ for keeping company with sinners, but they should have accused themselves for not keeping company with Christ. The just man (saith Solomon, Prover. 18.) is the first accuser of himself: but the Pharisees are so far from accusing of themselves, that they begin to accuse Zacchaeus and Christ together. Thus the Pharisees of our time, that make religion a cloak to cover their corrupt dealing, have this property to think other men to be heinous sinners, and themselves only to be righteous: in so much, as they will not stick to speak like that proud people that was wont to say, Depart from me, for I am holier then thou: & like that presumptuous pharisie, Luk. 18. I thank God I am not as others are, extortioners, userers, adulterers, drūkards, or such like: I sanctify the Sabbath, which other mē profane: I frequent sermons, which they neglect: I reverence the name of God, which they blaspheme: I pay tithe, which others with-hold: and fast oftentimes, which they do seldom, or never. These were the speeches of the Pharisees, that lived in the time of Christ, whō he so often calleth hypocrites: and these are the speeches of the hypocrites of our age, that seem to live after the straightest sect of our religion, Acts. 26. They wash the outside of the cup, and of the platter: that is, they justify themselves, and seem maruallous holy in the fight of men, which can discern by the outward appearance only: but unto God that seeth and searcheth the secrets of the hearts and reins, they appear like painted tombs full of dead men's bones, and all filthiness: that is, they have their inward parts full of ravening, and all kind of wickedness Wherefore, as Christ said to his Disciples, Except your righteousness exceed the righteousness of the Scribes and Pharisees, you cannot enter into the kingdom of heaven: so I say unto you, that except your righteousness exceed the righteousness of these Pharisaical hypocrites, ye cannot be saved. These holy Pharisees did use to call the Publicans, not userers, nor extortioners, as they themselves were: but by the general name of sinners, as though they themselves were free from sin. Thus the Papists at this day do use to call the most sincere professors of the Gospel, not Lutherans, Calvinists, Zwinglians, or Protestants, as they were wont to call them: but now they term us heretics, a name more odious than any other, whereas in the mean season, they themselves are of all others the greatest heretics. So the Atheists of our time, when they cannot accuse the godly that are amongst us of usury, or bribery, or extortion, or drunkenness, or any such notorious sin, they call them hypocrites, which is the sum of all: when as in very truth, they themselves do best deserve that name: but it makes no matter what they call us, neither are we to be moved at their despiteful speeches: for as the bitter taunts of these murmuring Pharisees could not hinder Zacchaeus in his conversion, so the slanders of these godless men must not discourage the servants of God from their good profession. The Pharisees did Zacchaeus great wrong for calling him sinner, when he had repented of his sin: and the Atheists at this day do greatly wrong the true professors, in calling them hypocrites, which have truly repented of their former sins, and endeavor by all good means to lead a godly life. Therefore as Zacchaeus preferred his souls health before all their murmuring: so it behooveth us to look to our souls salvation, notwithstanding all the reproaches and slanders that are devised against us. And as the Pharisees might call Zacchaeus sinner, but could not hinder his conversion: so the malicious worldlings may take away our goods, our good names, yea and our lives also, but cannot deprive us of our salvation. Wherefore as our Savior said to his Apostles, Fear not them that can kill the body, and then can do no more: so I say unto you, Fear not the frowns of the wicked, for they are not able to hurt your better part: seek not to gain the favor of the world, for the whole world is not able to save a soul, but fear to offend him that is able to destroy both body and soul in hell, and seek to please him that is able to save them both in heaven forever.

Now followeth another fruit of Zacchaeus conversion: namely, his good confession: for, as he believed with the heart unto righteousness, so he confessed with the mouth unto salvation. When Zacchaeus was mocked of the Pharisees, it seemeth that he should stoop down for shame: but when he was thus reproved and reviled by them, the Scripture saith, that he stood up in sign of gladness. As the Apostles went away rejoicing that they were counted worthy to suffer rebuke for the name of Christ: so Zacchaeus the Publican went forth rejoicing, that he was reproached for the cause of Christ. Before, Zacchaeus was a Publican, and therefore stood in sin very dangerously, like the house that is built upon the sand, ready to be overturned with every tempest: but now Zacchaeus is become a true Christian, and therefore stands in righteousness very safely, like the house that is built upon a rock, free from any danger of falling.

Behold Lord, the half of my goods, &c. There are two parts of this confession. The first is his gift to the poor: the second is, the restitution of his unjust gotten goods. Before, Zacchaeus was an oppressor of the poor, now he is a great benefactor to the poor: before he was an encrocher upon other men's goods, now he is a distributer of his own goods: before, he was a receiver and a taker, now he is a restorer and a giver: neither doth he give sparingly, but he giveth liberally, laying up a good foundatiō against the time to come. Now hath Zacchaeus found that precious pearl, and for joy thereof, he is content, not to sell, but to give all that he hath to enjoy the same. When the rich Ruler (in the former chapter) was willed to sell all that he had, & to give it to the poor, he went away very sorrowful, for he was very rich: but Zacchaeus, perhaps as rich as he is content of his own accord & unbidden, to bestow half his goods upon the poor, and that with a cheerful mind. If Zacchaeus had given only the third part of his goods, no doubt but Christ would have accepted it, for he accepteth the widows farthing, because it was given with a willing mind: but if he had given all his goods to feed the poor, as the Pharisees gave their alms to be seen of men, yea, or his body to be burned, as some Romans have done to get renown, it should have been to no purpose, because it was done to a wrong end. Now, as Zacchaeus was rich in the goods of this life, so was he rich in faith also; neither was it an idle or dead faith that Zacchaeus had, but it was a faithful & a lively faith, a faith that worketh and laboreth by love, such as is required at the hands of Christians. Saint James saith, Shew me thy faith by thy works: and here Zacchaeus doth show his faith by his works. Before, he was exercised in ungodly works, which are the fruits of infidelity: but now he is exercised in the works of mercy, which are the fruits of a lively faith. Zacchaeus is very liberal in relieving the poor, but he is liberal of that which is his own: so there are many now a days that are very liberal, but it is of that which is none of theirs; for as Nadab & Abihu offered strange fire unto the Lord, so these men offer strange goods unto the Lord. There are some amongst us, that think to make amends for their unjust dealing by giving part of that to some good uses, which they have gotten by bad means; if they have gotten a pound by usury & oppression, they are content perhaps to give a penny to relieve the poor. But, as it was not lawful for the Israelites to bring the price or the hire of a harlot into the house of the Lord: so it is not lawful for us to apply the gain of our ill got̄ goods to the service of god.

The half of my goods I give, &c.

Zacchaeus saith not, I have given, as an upbraider of God: or, I will give, as a delayer, that means to give away his goods after his death, when he can keep them no longer: but he saith, I give, to signify that his will is his deed, and that he meaneth not to take any days of payment for the matter. For as before he ran apace to see Christ, and came down hastily to entertain Christ in his own person▪ so doth he here give quickly to relieve Christ in his needy members. This is Zacchaeus last will and testament, that he maketh before his death, and seeth the same proved and performed before his eyes. If therefore we desire to do any good to any of our poor brethren, let us learn of Zacchaeus to do it quickly, while we are alive, for time will prevent us, and death will prevent us. I know there would be many that would be willing to give some part of their goods to the poor before their death, as Zacchaeus did: but that they know not what need themselves may have thereof before they die, and therefore for the most part they will hardly forsake or leave their goods, till their goods forsake and leave them. But herein they show themselves to doubt of God's providence, and as it were to distrust of his payment, who hath promised to repay whatsoever is given unto the poor, as it were lent unto himself, and that not secretly, though they did their alms never so secretly: but the Lord will reward them openlie, as our Savior speaketh. Ma. 6. The wise preacher; Eccl. 11. willeth us to cast our bread upon the waters, that is, to be liberal to the poor, whose watery eyes bewray their great necessity: or, as (others expound it) to hazard and adventure some of our goods upon our needy brethren, as Merchantes do adventure their goods upon the seas: for although they may seem to be in great peril and danger of perishing in the waters, yet commonly it falleth out, that by the blessing of God they return with greater profit. So albeit the relief that is bestowed upon our distressed neighbors may seem to be lost, yet as the wise man saith, after a time we shall find it again: and as the precious oil descended from Aaron's beard to the skirts of his clothing, so certainly the oil of mercy and charity which we pour into the wounds of our distressed brethren, shall descend into our own souls, and as the widows oil was increased in the cruse, because she relieved the Lord's prophet, so shall this precious oil bestowed upon the poor, be returned upon our heads in great measure. Thus is Zacchaeus liberal, as you see: for he giveth away half his goods, but he gives it not to the rich, that might give to him again, but he gives it to the poor that cannot requite him: to teach us upon whom we should bestow our alms. As God that is rich in mercy, giveth all things unto us that cannot requite him: so the rich men of this world (if they have any spark of mercy in them) should give unto the poor that cannot requite them. But amongst us in every place almost, it is far otherwise: for if anything be to be given, not they that are poorest and stand in greatest need, but they that can make best friends are best preferred. Thus Dives is still enriched, and Lazarus is still rejected. If we send to a great man, we send an ox for a present: but if we send to a poor man, we send a crust for an alms. Therefore, as Christ said to the Jews, that the Ninevites should rise in judgment against them, because they repented at Jonah preaching: so it may be said unto us, that Zacchaeus shall rise in judgment against us and condemn us; for he shown great mercy upon the poor, but we are void of all compassion.

Thus you have heard the first part of Zacchaeus confession, wherein you see his liberality to the poor. Now you shall hear the second part of his confession, wherein he promiseth restitution of his unjust gotten goods. Before, Zacchaeus gave to the poor the half of that which was his own: now he restoreth that which is none of his, to the right owners. And because he had detained their goods so long, to their great loss and hindrance, therefore he doth not only restore the principal, which he had taken from them, but he alloweth them then costs and damages they had sustained. As Joram king of Israel caused to be restored to the Shunamite her house and land, and all the fruits and profits of the same, which were wrongfully kept from her seven years together: so Zacchaeus the customer restoreth to those that he had oppressed, their goods which he had gotten from them by fraudulent dealing, with all the fruits and profits that might come thereof during the time of his unjust profession. So liberal was Zacchaeus to the poor, that he gave them half his goods: and so little got Zacchaeus by his usury and oppression, that for every penny he restored four. If the Usurers and extortioners of our time would restore four-fold for that they have wrongfully gotten, I fear me they would have but a small half to give to the poor & but a little left to help themselves. There was no law to compel Zacchaeus to make such restitution, except he will confess himself to be a thief, because he was an Usurer, and then the law of God requireth such restitution. And surely Zacchaeus seemeth after a sort to confess his theft, because he promiseth four-fold restitutiō. If a man had stolen a sheep, the law of God requireth that he should restore four sheep for one: and the ancient Romans had this law, that Usurers should forfeit four times so much as they took for usury. If the same law were now to use against our thievish Usurers, as it was sometime among them, we should not have such complaing of the poor both in prisons and streets. But if these great thieves (I mean our biting Usurers) that rob and spoil without ceasing when they have no need, might find no more favor, than those petty thieves which rob and steal sometime, when they are driven thereto by extreme necessity, then surely the Common wealth would soon be disburdened of that pestilent brood of Catterpillers wherewith it is pestered. I wish them betimes to look to their own estate, and with Zacchaeus to forsake their damnable trade. If they have lived hitherto by the gain of usury, let them now lament their sin, and call to God for mercy and forgiveness, let them make restitution of that they have wrongfully taken, and grieve that they have so long detained y ^t which is none of theirs. For as no sin is pardoned without repentance to God, so usury is not pardoned without repentance to God: and as the sin of theft is not removed, before restitution be made to men (if the party be able,) so the sin of usury (which is a secret theft) is not remitted, before restitution be made to those that are oppressed and spoiled by this secret theft. Thus you have seen how Zacchaeus that was once a hoarder of his goods, as our rich men are, is now a liberal disposer of his goods, as I wish they were. He that lately was a Camel laden with riches, and therefore unapt to go thorough a needles eye, hath now like the Camel cast off his rich lading, and therefore may enter in at the narrow gate. Some rich men would rather have lost their lives, than forgone their goods, and for half that loss would have proved very pensive▪ but this was the ioyfullest news that ever came to Zacchaeus house, sweeter to him than all his gold and silver: that where as before, he was in the state of damnation, now salvation is promised to him and his house: and whereas before, he was the servant of Satan, now he is become the child of Abraham. Now Zacchaeus house is become God's house, and Zacchaeus himself is the son of Abraham, and therefore no cause why Christ should not resort to Zacchaeus house. As Christ said to the penitent thief, This day shalt thou be with me in paradise: so he saith here to the penitent Publican, This day salvation is come unto thy house, and this day thou art become the child of Abraham. Christ loveth not to be long in any man's debt: for as he saith to Zacchaeus, To day I must abide at thy house: so he saith to the same Zacchaeus, To day, and hence forth forever, thou and thy house must abide with me in heaven. Here is a happy change: instead of a little worldly treasure, subject to loss by thieves, and to spoil by rust and moths, to have all store of heavenly treasure, which neither thieves can steal, nor cancker can corrupt: instead of an earthly house, subject to fire and falling, to have a house given of God, not made with hands, but eternal in heaven, 2. Cor. 5. verse. 1. Who would not rather choose with Zacchaeus to give half his goods to the poor, that he may be an heir of salvation, and the son of Abraham to rest in his fathers bosom, than with Dives to keep all from the poor, and to be tormented in those eternal flames? That rich glutton that denied the crumbs from his table, challenged Abraham for his father, but he was refused, because he had not the faith nor works of Abraham: but Zacchaeus, though by nature he were not the child of Abraham, yet by grace he is become the child of Abraham, because he walked in the steps of that faithful Father. Abraham believed before he was circumcised, so Zacchaeus believed before he was circumcised. As Abraham left his country and all that he had when God called him, so Zacchaeus left his office and the most part of his riches, when he was called by the son of God: and as Abraham desired to see the day of Christ, and saw it and rejoiced; so Zacchaeus desired to see Christ, and he saw him and rejoiced. Now is Zacchaeus a Gentile become the child of Abraham, and not only he, but his whole house also is become the house of Abraham: for when Zacchaeus is convert his whole house is converted. As the master is, such are the servants: if he be godly and religious, they prove godly and religious: if he be an Atheist, they prove Atheists likewise. Therefore keep no company with the wicked, for it is most pernicious: but associate thyself with those that fear the Lord, that thou also mayest learn to fear the Lord: who for his mercy grant that we may with Zacchaeus be desirous to see Christ, joyful to receive Christ, liberal to relieve the members of Christ, and ready to make amends when we have wronged any of our brethren, that so with Zacchaeus we may be heirs of salvation, and the true sons of Abraham, to reign with Christ in heaven forever, by the means and merits of him, that died and rose again for us. To whom with the Father and the holy Ghost be all glory. Amen.

A prayer for the Morning.

O Lord prepare our hearts to pray.

O Lord GOD our heavenly Father, we thy poor and wretched creatures, give thee most humble and hearty thanks for our quiet and safe sleep, and for raising us up from the same. We beseech thee for Jesus Christ's sake, to prosper us this day in our labor and travel, that it may be to the discharging of our duty in our vocations, principally to thy glory, next to the profit of this Church and common-weal, and last of all to the benefit and content of our masters. Grant dear father, that we may cheerfully and conscionably do our business and labors, not as men-pleasers, but as serving thee our God, knowing thee to be the chief master of us, and that thou seest and beholdest us with thy fatherly eyes, who hast promised reward to them that faithfully and truly walk in their vocation, & threatened everlasting death and damnation to them that deceitfully and wickedly do their works and labors. We beseech thee O heavenly father, to give us the strength of thy spirit, that godly and gladly we may overcome our labors, and that the tediousness of their irksome labor which thou for our sins hast poured upon all mankind, may seem to us more delectable and sweet. Fulfill now O Lord these our requests, for thy son our Saviors sake, in whose name we pray as he himself hath taught us. Our father, &c.

A godly prayer to be said at all times.

BEcause I have sinned, O Lord, and done wickedly in thy sight, and provoked thee to anger by my abhominable wickedness, making my body which thou hast ordained as a vessel for thine honor, an instrument to most detestable filthiness, O Lord be merciful unto me, and pardon me this great wickedness: look not upon me, good Father, with the eyes of justice, neither do thou draw against me the sword of judgment, for then howe shall I that am but dust, stand in thy presence, when thy wrathful indignation cometh forth as a whirl wind, and thy heavy displeasure as a mighty tempest: seeing the earth trembleth, the depths are discovered, and the very heavens are shaken when thou art angry? Exercise not therefore thy fury against me, that am but chaff before the wind, and as stubble against a flaming fire: though I have sinned grievously in thy sight, preferring my wicked desire, before thy holy commandment: esteeming the pleasure of a moment, before eternal & everlasting joys: nay, which is worse, making more account of vileness and vanity, and extreme folly and madness, then of the glory and majesty of the most excellent, wonderful, and blessed God, nothing dreading his displeasure, whose wrath maketh the devils to quake, & burneth unquenchable unto the bottomless pit of hell; whose might is so great, that by the breath of his nostrils he can in the twinkling of an eye destroy a thousand worlds: yet am I bold, prostrating myself before the throne of thy majesty, heartily to beseech, and humbly to entreat thee, that thou wilt not deal with me according to my merires, for I have deserved y ^t thou shouldest rain down fire & brimstone from out of heaven upon me to devour me, or to open the earth under me, to swallow me up quick unto hell: but thou art gracious and full of compassion, and rich in mercies, therefore do men put their trust under the shadow of thy wings. I have none in heaven to fly unto but thee, nor in earth of whom I may receive any comfort, but at thy favorable hands, which are stretched out day and night, to receive all that by earnest repentance turn to thee, being ready to ease all those that are ladē with the burden of their sin, and to refresh their distressed consciences. In the multitude of thy mercies I approach unto thee O Lord, desiring thee to look down from the height of thy sanctuary, upon me poor and wretched sinner, and to wipe away mine offenses, & to blot out my misdeeds, especially, this my ungracious, unclean, and ungodly act, that it may not come up in remembrance with thee, nor be imputed to me forever, for thy sons sake, O Lord, in whom thou art well pleased, in whom thou wast fully satisfied upon the cross for my sins: grant me free pardon and remission of that I have so foolishly by my exceeding frailetie, committed against thee in this shameful deed. But O thou my unclean and unthankfull soul! my ungodly and rebellious heart! what did I sinful wretch & execrable caitiff, so blindly and desperately attempt? Howe art thou become quite senseless, that thou wast so ready to anger thy most loving God, and to provoke thy most mighty Judge, that thou mightest satisfy thy filthy flesh, suborned both by thine & God's most malicious adversary, to grieve and vex the spirit of the Lord, and to damn thyself forever? Hath not God of his singular favor, made the heavens of old, and placed the Sun and Moon in thē, two glorious lights, with innumerable stars, a wonderful workmanship, for thy use and benefit? Hath he not lifted up the clouds by his strong arm, and heaped treasures of rain, hail, and snow, to do thee service? Hath he not in the midst of the world▪ laid the foundations of the earth, that thou mightest have a stable habitation, and mightest from thence behold every way thou lookest, the walls of his beautiful palace? Hath he not gathered the waters into one place, and made the dry land appear, and drawn forth by his power a pure substance of air between heaven and earth, that fishes might multiply in the seas, fowls in great abundance fly in the open face of the firmament, tender plants, herbs, flowers, and trees in all variety, grow and fructify upon the groundt yea creeping things, cattle and beasts increase in infinite number, in pastures, fields, gardens, orchards, and groves; & all these to do thee pleasure? Hath he not further given thee springs and rivers gold and silver, pearls and jewels; even plenty of streams, stones, and metal, to furnish thee with whatsoever for profit thou needest, or for pleasure desirest? Hath he not made thee Lord and ruler over all his creatures, even over the huge Elephants, the Whale, the strong Lion, and Unicorn, and horse of war? over the savage Tigers, Bears, & Wolves? over the mighty Eagle, Griffin, Vultur, Ostrich, and Hawk? Art thou not clad and defended, fed and enriched, cheered and renowned by these his creatures, and that all the parts of thy body, and senses of thy mind, might be partakers of his goodness, and with his sweetness refreshed, comforted and delighted in great measure? yea, above all this, hath he not breathed into thy body an immortal soul, that thou mightest remain with him in glory forever? Did he not at the first frame thee like unto himself, that he might therefore love thee as his son? Did he not cast into thy spirit the beams of his wisdom, that thou through thy understanding mightest behold him and his glory, and stirred up sparks of goodness in thy heart, that thou mightest by thy affection embrace him and his bounty, and be made perfectly blessed by his infinite happiness, who when Adam thy ungrateful father, by distrusting him that had faithfully promised, was thoroughly able to fulfill his will, and resolutely determined, exceedingly to advance him, having given him this whole world in testimony thereof, by discontenting his mind with the excellent estate he was placed in of unspeakable love, unless he might be as good as God himself, proudly desiring to make dust the fellow of him who was from everlasting, infinitely full of wisdom, power, grace and majesty, and had done all this at the persuasion of the most traitorous rebel of his right gracious king, and spiteful enemy of his most bountiful master, even then when this most villanous conspiring with God's notorious adversary, had deserved immortal hatred against him, and all that pertained unto him: yea thee as yet unborn, but contained in him, whose whole mass by his impious disobedience, became by just judgment a temple of cursed estate forever, and forever: thou also thyself bringing forth fruit of contempt of his law, who is most holy, merciful and mighty: yet even then I say, of unspeakable pity and compassion intended, nay promised, nay labored to deliver him and thee from that dreadful vengeance which ye had purchased by your own wicked and ungracious demerits, and to reconcile you base abjects and vile castawaies, and yet stubborn and spiteful haters of the great God Jehovah, who when there was no means to be found in heaven, nor seas, nor in the earth, nor under the earth, but that he should damn his only begotten Son, the very brightness of his glory, who never offended him, but was an eternal delight unto his soul, and rejoicing unto his spirit, that thou mightest be saved, a gross lump of slime and clay, still vexing him by thy wickedness; yet delivered his son into the full power of Satan, to put him to a most shameful death, by the hands of most detestable persons, and did cast him far away out of his favor, and threw him down into the bottomless pit of his unsupportable wrath & indignation, that thou mightest be placed between his own arms in the kingdom of heaven, in all royalty and glory, as his dear and entirely beloved son. Why therefore wast thou O my unholy and unthankful nature, so ready and prone, so violent and headlong, to commit things highly displeasant in his sight, who in a manner, and as far as it was possible, slew himself for thy safety, when he had no creature so disobedient unto him as thee? O thou my inward soul, and spirit of my mind awake, and stand up to defend thyself, for thou art besieged with mighty enemies, the prince of darkness, the rulers of the air, the spiritual craftiness and policies of hell! why arisest thou not thou sluggard? thy foes in great number are prepared with many ambushments, having a huge army all maliciously bent, with venomous darts to pierce thorough thy heart: they are entered thy hold at all five gates of thy outward senses: yea, they have broken down thy inward doors, and have left thee but one window towards heaven to escape by, even thy prayers, whereto the spirit of God waiteth thy speedy coming: make hast O thou heavy with sleep, or thou art taken by thy cruel enemies, whose hands are of iron, and their teeth of steel, to grind thy very bones to powder: hearken no longer to that stinking harlot, thy wicked appetite, which lying in thy bosom, desireth nothing but thy utter destruction: she persuadeth thee that thou art in no present danger, that she may rejoice at thy miserable ende. It may be thou art fed to the slaughter, that though thou go on a little way in thy pleasant path, thou mayest return back when thou wilt, and thy little wandering will not greatly be regarded. O thou unwise and sottish of heart! when wilt thou understand? Hath the son of God endured such pain for the smallest of thy sins, and makest thou so light account of so grievous crimes? Doth the law thunder curses, and plagues, and everlasting torments against thy least inordinate motions, and didst thou not dread to perform so shameless a practice? Knowest thou not that the eyes of God, and his Angels behold thee doing that thou wouldest be ashamed to do in the presence of ungodly men, or unclean beasts? or doest thou not consider howe thou didst grieve the spirit of God, who hath vouchsafed of his infinite mercy to dwell in thy body to this ende, chiefly that he might mortify thy carnal lusts? Why didst thou then defile his temple, which he hath sanctified to be an house for himself to dwell in? take heed thou drive not out so worthy and noble a ghost, by such swinish and fleshly behavior, who if he once depart, then shalt thou be an hold for devils, and legions of damned spirits, that they may stuff thee full of all manner of iniquity, and then at length become pitch and brimstone to maintain the fire of God's scorching wrath in thy sinews, spirits and inward bowels, drinking out in full measure the dregs of the wine of his rage and fury▪ and canst thou be so blind and reckless, that for the vain pleasure of sin for a little while, thou wilt contstrain God to torment thee everlastingly, who it may be even at this instant, if thou wilt still try his patience and long sufferance, will suddenly take thy spirit from thee, or come in judgment to recompense all sinners by his final sentence in the burning of the whole world, the stipend of horror, shame, confusion, and utter reprobation? & weigh with thyself, that to approach to God, is the chiefest joy of his chosen, to behold his glorious countenance in the face of his son, whereas thy sins do separate thee from him, and make thee afraid to speak to him by prayers, which is thy chiefest and greatest solace in this mortal life: how much more will thy ungodliness make thee wish delay of the last judgment, the speedy and present coming whereof is a chief prop of our fight, in the midst of so many troubles and temptations: and withal, remember how the devil that roaring Lion laboreth by this impure act, to make thee most filthy and loathsome in the sight of God, and rejoiceth to see thy gracious Father, merciful Savior, and comfortable sanctifier, so abused and withstood, and angered by thee whom he hath wonderfully made, carefully preserved and dearly redeemed, and tenderly loved, that if it may be thou shouldest by utter Apostasy, dishonor him in the face of the world, who hath advanced thee in the presence of all his Angels: and though thou be so sure in faith, that thou canst not utterly fall (the consideration whereof should make thee more dutiful, and not encourage thee in a sinful course) yet mayest thou by little and little, and by often falling, bring thyself into a better liking, both of the wicked and of wickedness it self) whom thou oughtest to hate with a perfect hatred, and then God by just judgment cast thee into a sure sleep, that thy filthiness may be seen of men, and thou condemned to the grief of the righteous, and scorned to the shame of the ungodly, & in the mean season, by provoking God's judgment, be spoiled of thy goodly ornaments, of thy godly desires, of religious thoughts, of zealous affections, of Christian communication, of holy endeavors, of assured persuasions of faith, of steadfast waitings through hope, of constant suffering by patience, and hearty rejoicings from love. In the perfect consummation of which things, because all happiness consisteth, beware thou careless wretch, least suddenly by thy abhominable filthiness, thou either for a time wholly deprive thyself of comfortable feeling of these things, or much diminish thy present graces and blessings received of the holy spirit, to the glory of God the Father. But why do I utter my voice, or strive to make a dead carcass move? O quicken thou me that art the fountain of life, and cal thou out of heaven thy dwelling place, that my wandering soul may hear the voice of her shepherd, and follow thee whither soever thou leadest: nay of thy tender compassion take me up upon thy shoulders, and carry me gently into thy fold again: for thieves have stolen me away, & have bound my feet so that I cannot go, and they watch for me until thou art gone, that they may carry me away quick from thy pastures: O do thou therefore presently deliver me, and give me thy helping hand: O cast thou down by thy spirit my raging lust, and by thy grace subdue mine untamed affection. I am weak O Lord, and unable to resist the force of my mighty adversary: send thy help from above, and save me out of the jaws of the cruel lion: thou hast delivered me out of the mouth of hell; O let not the gates thereof anymore prevail against me: let me not any longer be occupied in ungodliness, lest mine enemy triumph over me, saying in his malicious heart, There, there, so would I have it. Let this sin be far from me O Lord, least I should defile myself anymore with this notorious wickedness: work therefore in mine heart an utter detestation of it, that I may ever hereafter keep myself pure & unspotted for thy kingdom. Thou that art able to make of stones children to Abraham, mollify I pray thee my stony heart, that all manner of sonnelike affections may be imprinted therein: pluck up O good father these roots of bitterness, that no unsavory fruit may come of the tree, which thou by thine own hand hast planted. I desire, I look, I cal, I cry, for thy assistance, that I may conquer this unruly motion. O blessed Savior that hast granted so many petitions upon earth, to them that were careful for the body, fulfill I pray thee, this my desire; not for health, nor strength, nor riches, nor honor, nor for food, nor apparel; but for thy heavenly grace and inspiration: yea let me lose all those, rather than to be left to my sinful flesh that I should be ruled any longer thereby Mortify good Father in me the old body of sin, and give unto me a new body, purged from these dead works to serve the living God: renew my spirit daily, that I may cast away these works of darkness: let it be enough O merciful Father, that my weakness in failing heretofore, hath been made known unto me, least I should be too proud. Now let thy strength appear in putting this mine enemy under my feet, that thereby I may be bold to put my confidence in thee. Why should my body made by thine hand, and my soul framed according to thy image, be given over as a pray into the hands of Satan? Deliver me O Lord from the snare of the hunter, and preserve me from the hand of mine enemy, who lieth in wait for my spiritual life and laboreth my everlasting destruction: so shall I praise thee for thy great goodness, and magnify thy name for giving me conquest over my adversary that is too strong for me. To thee I fly for succor till the tempest be overpast, hide me I pray thee under thy shield and buckler, that none of the fiery darts of Satan take hold on me. Good Lord, for the love thou bearest unto mankind, or thy sons sake, who hath taken our nature upon him, grant that I may not be tempted above my strength, and that in all temptation I may fly unto thee, as a horn of my salvation, yielding thee most humble and hearty thanks, for that thou hast given me a desire to withstand my sinful flesh; which thy work I beseech thee for thy name sake, to perfect and fully accomplish.

Another zealous Prayer.

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